Skip to main content

Full text of "The divine library of the Old Testament, its origin, preservation, inspiration, and permanent value; five lectures"

See other formats


UJ^^      ^^  P**. 

CM 


•  CD 


FROM-THE-  LIBRARY-OF 
TWNITYCOLLEGE  TORONTO 


2Ex  Ultima. 
g.  (Unmnhs 


LY  THE  SAME  AUTHOR 

THE   DOCTRINE  OF  THE   PROPHETS 

THE  WARBURTON1AN  LECTURES  FOR  1880-1890 

Crown  Svo.      6s. 
MACMILLAX  AND  CO.,  LTD.,  LONDON. 


THE   DIVINE   LIBRARY 


OF    THE 


OLD   TESTAMENT 


"As  we  are  in  no  sort  judges  beforehand,  by  what  laws  or  rules, 
in  what  degree,  or  by  what  means  it  were  to  have  been  expected 
that  God  would  naturally  instruct  us  ;  so  upon  supposition  of  His 
affording  us  light  and  instruction  by  revelation,  additional  to  what 
lie  has  afforded  us  by  reason  and  experience,  we  are  in  no  sort 
judges  by  what  methods  and  in  what  proportion  it  were  to  be  ex 
pected  that  this  supernatural  light  and  instruction  would  be 
afforded  us.  .  .  . 

"  Neither  obscurity  nor  seeming  inaccuracy  of  style,  nor  various 
readings,  nor  early  disputes  about  the  authors  of  particular  parts,  nor 
any  other  things  of  the  like  kind,  though  they  had  been  much  more 
considerable  in  degree  than  they  are,  could  overthrow  the  authority 
of  the  Scripture  ;  unless  the  Prophets,  Apostles,  or  our  Lord,  had 
promised  that  the  book  containing  the  Divine  revelation  should  be 
secure  from  those  things." — Bishop  Butler,  Analogy,  Part  ii.  ch.  3. 


THE    DIVINE    LIBRARY 


OF    THE 


OLD    TESTAMENT 


ITS  ORIGIN,  PRESERVATION,  INSPIRATION,  AND 
PERMANENT  VALUE 


FIVE    LECTURES 


BY 

A.  F.  KIRKPATRICK,  D.D. 

MASTER    OF    SELWYN    COLLEGE 

LADY    MAROARET    PROFESSOR    OF    DIVINITY    IN    THE    UNIVERSITY    OK    CAMBRTDCK 
AND    HONORARY    CANON    OF    ELY    CATHEDRAL 


MACMILLAN    AND    CO,   LIMITED 
ST.   MARTIN'S    STREET,   LONDON 

1909 


il4o 


First  Edition  1891 
Reprinted  1892,  1896,  1901,  1904,  1906,  1909 


19  1944 


PEEFACE  TO  THE  FIRST  EDITION 

OF  the  Lectures  contained  in  this  volume  four  were 
delivered  in  the  Cathedral  of  St.  Asaph,  at  the 
invitation  of  the  Dean  and  Chapter,  to  a  gather 
ing  of  clergy  and  laity  from  different  parts  of  the 
Diocese,  in  Whitsun  week  of  1891.  The  third 
Lecture  is  one  of  a  course  given  at  Ely  in  1885, 
with  reference  to  the  appearance  of  the  Revised 
Version  of  the  Old  Testament.  I  have  added  it 
here,  as  I  had  originally  intended  to  include  the 
subject  of  the  Preservation  of  the  Old  Testament 
in  the  course  of  Lectures  at  St.  Asaph,  and  it 
forms  a  natural  sequel  to  the  two  Lectures  on  the 
Origin  of  the  Old  Testament. 

The  Lectures  are  now  published  in  accordance 
with  a  wish  expressed  by  some  of  those  who  heard 
them  at  St.  Asaph,  and  in  the  hope  that  they  may 
be  a  contribution,  however  humble,  towards  the 
propagation,  I  will  not  say  of  right  opinion,  but 
of  a  right  temper  and  attitude,  with  reference  to 
the  questions  which  are  exercising  the  mind  of 
the  Church  at  the  present  time  with  regard  to 
the  Old  Testament.  The  spirit  in  which  these 


vi  PREFACE 

questions  are  approached  is  more  important  than 
an  immediate  solution  of  them;  and  I  rejoice  to 
think  that  there  are  abundant  and  increasing  signs 
of  the  spread  of  a  right  and  wise  spirit.1  Solutions 
of  some  of  the  questions  at  issue  can  only  come 
with  time,  after  patient  examination  and  re-exam 
ination  of  the  evidence,  and — I  will  venture  to  say — 
after  first-hand  investigations  carried  on  independ 
ently  by  English  scholars  from  every  possible  point 
of  view ;  for  which,  alas !  so  few  have  the  necessary 
ability,  taste,  training,  and  leisure  in  combination. 

Meanwhile  the  temper  and  attitude  of  the 
Church,  and  especially  of  the  clergy,  are  of  prime 
importance  for  the  future  of  the  Church  and  of 
Belief.  The  attempt  to  decry  the  critical  study 
of  the  Old  Testament  on  a  priori  grounds  can 
only  prove  mischievous  in  the  end.  The  intelligent 
Christian  will  not  say,  "  These  views  are  contrary 
to  my  theory  of  inspiration,"  or  "  They  are  incom 
patible  with  this  or  that  dogma,  and  therefore  they 
cannot  be  true  ";  but  "Are  these  views  grounded  upon 
facts  ?  and  if  so  how  must  I  modify  the  theory,  or 
qualify  the  inferences  I  have  drawn  from  the  dogma, 
and  perhaps  re-state  it  ? "  Their  apparent  opposition 
to  what  we  have  received  to  hold  may  be  good 
reason  for  special  caution  and  reserve  in  accepting 
new  ideas,  but  it  is  idle  to  invoke  dogma  to  defeat 
critical  and  historical  research,  conducted  upon  sound 
principles,  and  limited  to  its  proper fsphere. 
1  See  Note  A. 


PREFACE  vi] 

Some  words  of  that  great  theologian  Dollinger 
may  well  be  applied  to  the  study  of  the  Old 
Testament  at  the  present  moment. 

"  The  work  of  a  true  theologian  is  to  dig  deep, 
to  examine  with  restless  assiduity,  and  not  to  draw 
back  in  terror  should  his  investigation  lead  to  con 
clusions  that  are  unwelcome  or  inconsistent  with 
preconceived  notions  or  favourite  views.  ...  It  is 
a  law  as  valid  for  the  future  as  for  the  past  that 
in  theology  we  can  only  through  mistakes  attain 
to  truth.  .  .  .  Use  none  but  scientific  weapons  in 
philosophical  and  theological  inquiries,  banish  .  .  . 
all  denunciation  and  holding  up  to  suspicion  of 
those  who  differ  from  us." l 

I  have  endeavoured  in  these  Lectures  to  state 
and  illustrate  some  fundamental  principles  which 
are  helpful  to  myself,  and  I  trust  may  be  helpful 
to  others,  though  they  only  form  as  it  were  a 
standing  ground  from  which  to  survey  more  dim- 
cult  questions. 

On  the  one  hand,  no  devout  Christian  who  be 
lieves  the  facts  of  the  Incarnation  and  Eesurrection 
can  possibly  regard  Christianity  as  merely  one  among 
the  great  religions  of  the  world ;  or  view  the  religion 
of  Israel,  which  formed  the  preparation  for  it,  as 
merely  a  natural  development  out  of  the  conscious 
ness  of  a  naturally  religious  people.  He  must  hold 
fast  without  wavering  to  the  conviction  that  Chris- 

1  Quoted  in  the  Preface  to  Oxenharn's  translation  of  The  First 
Age  of  the  Church. 


viii  PREFACE 

tianity  occupies  a  wholly  unique  place  in  the  history 
of  religions  ;  that  it  is  not  merely  somewhat  superior 
to  other  religions,  but  differs  from  them  in  kind,  as 
being  God's  supreme  and  final  revelation  of  Himself 
to  mankind  in  His  Son.  He  must  hold  fast  with 
equal  tenacity  to  the  conviction  that  the  history  of 
Israel  was  a  divinely  ordered  history,  and  the  religion 
of  Israel  a  divinely  given  revelation,  leading  up  to 
the  Coming  of  Christ,  and  preparing  for  it  in  a 
wholly  different  way  from  the  negative  preparation 
which  went  on  silently  in  the  heathen  world. 

This  belief  we  accept  as  Christians  on  the  author 
ity  of  our  Lord  and  the  Apostles  whom  He  taught. 
And  when  we  pass  from  the  consideration  of  the 
history  of  Israel  and  the  revelation  made  to  Israel 
to  the  consideration  of  the  documents  in  which  that 
history  and  that  revelation  are  recorded,  we  cannot 
but  accept  them  on  the  same  authority  as  possessing 
a  Divine  element,  as  being,  to  use  our  ordinary  word, 
inspired.  But,  on  the  other  hand,  they  have  a  human 
element  in  them  also.  God  speaks  to  men  through 
men.  The  extent  and  nature  of  this  human  element, 
and  its  relation  to  the  Divine  element  of  which  it  is 
the  vehicle,  must  be  investigated  with  the  fullest 
freedom,  combined,  it  need  hardly  be  said,  with  the 
most  thorough  reverence.  The  inductive  method 
must  be  applied  to  the  examination.  Facts  must 
be  carefully  ascertained  and  co-ordinated.  From 
them  we  may  frame  a  working  hypothesis  which 
must  be  verified  by  fresh  comparison  with  facts. 


PREFACE  IX 

and  may  lead  us  on  a  step  farther.  But  nothing 
can  be  more  fatal  than  to  approach  the  study  of 
Scripture  with  a  rigid  theory,  and  to  attempt  to  force 
phenomena  into  agreement  with  that  theory.  "  It  is/3 
as  the  Archbishop  of  Canterbury  has  pointed  out, 
"  of  the  transition  from  the  spiritual  into  the  natural 
that  we  are  least  able  to  form  an  idea  .  .  .  and  it 
is  to  such  a  region  that  the  thought  of  inspiration 
belongs,  the  thought  of  God  passing  into  the  limited 
thought  of  man."  In  defining  inspiration,  if  indeed 
it  is  possible  to  define  it  at  all,  we  must  proceed 
with  the  greatest  caution,  and  recognise  that  the 
definition  can  be  only  provisional. 

The  analogy  of  Creation  helps  us.  By  faith  we 
understand  that  the  worlds  have  been  framed,  by  the 
word  of  God\  but  that  belief  does  not  hinder  us 
from  examining  by  all  the  scientific  methods  within 
our  power  into  the  processes  by  which  the  worlds 
were  made.  Such  an  examination  must  in  the  end 
enlarge  our  knowledge  of  God  and  of  His  ways  of 
working. 

The  plan  of  these  Lectures  is  a  simple  one.  The 
first  two  treat  of  the  origin  of  the  Old  Testament  on 
its  human  side.  Their  object  is  to  show  to  what  a 
large  extent  the  books  of  the  Old  Testament  have 
grown  to  their  present  form  by  the  action  of  literary 
processes.  The  human  element  in  them  is  large, 
larger  perhaps  than  we  are  readily  willing  to  admit ; 
and  so  far  as  this  element  is  concerned  they  cannot 
be  exempted  from  literary  and  historical  criticism, 


x  PREFACE 

nay  they  cannot  be  explained  without  it.  Sobei 
criticism  is  the  ally,  not  the  enemy,  of  theology  and 
religion. 

The  third  Lecture  illustrates  the  same  idea  from 
the  history  of  the  text  of  the  Old  Testament.  Once 
men  found  it  possible  to  believe  in  a  miraculous 
preservation  of  the  text  of  the  Old  Testament  from 
all  error.  Now,  by  the  examination  of  facts,  we 
know  that  this  has  not  been  the  case.  Here,  too, 
a  human  element  comes  in.  While  we  gratefully 
recognise  that  a  superintending  Providence  has 
watched  over  the  preservation  of  the  Scriptures, 
candour  compels  us  to  acknowledge  that  it  has 
not  been  part  of  the  Divine  plan  to  protect  them 
supernaturally  from  all  change  and  error  in  the 
manifold  vicissitudes  of  a  long  textual  history. 

The  fourth  Lecture  deals  briefly  with  the  Divine 
side  of  this  Divine-human  book.  The  fact  of  its 
inspiration  is  recognised,  and  some  characteristics 
of  inspiration,  negative  and  positive,  are  considered ; 
but  here  again  stress  is  laid  on  the  necessity  of 
deducing  our  conception  of  inspiration  from  the 
examination  of  inspired  books,  instead  of  approach 
ing  them  with  an  a  priori  theory  as  to  what  inspira 
tion  can  and  cannot  include. 

The  fifth  Lecture  treats  of  the  permanent  value 
of  the  Old  Testament  for  the  Christian  Church, 
which  is  the  natural  corollary  to  its  inspiration ; 
and  of  the  sense  in  which  it  is  still  valid  for  the 
Christian  Church  as  '  fulfilled '  in  Christ. 


PREFACE  xi 

The  Lectures  do  not  attempt  to  deal  with  many  of 
the  graver  questions  which  are  being  raised  as  to  the 
Old  Testament.  I  may  have  miscalculated,  but  it 
seemed  to  me  that  a  frank  and  full  recognition  of  the 
extent  of  the  human  element  in  the  Old  Testament, 
associated  with  an  equally  frank  and  full  recognition 
of  its  Divine  character,  is  the  necessary  preliminary 
to  the  solution  of  more  difficult  questions  ;  and  that 
this  step  has  still  to  be  made  by  many  who  have 
grown  up  in  traditional  views  of  the  origin  of  the 
Bible.  It  is  for  such  readers  that  these  Lectures  are 
intended. 

I  venture  to  ask  my  readers,  as  I  asked  my 
audience,  that  this  course  of  Lectures  should  be 
taken  and  judged  as  a  whole ;  that  they  should 
not  throw  down  the  book  in  disgust  after  the 
perusal  of  the  first  two  Lectures  without  going  on 
to  the  fourth  and  fifth,  which  form  the  necessary 
supplement  and  corrective  to  them.  The  human 
and  Divine  elements  in  the  Old  Testament  are 
inseparably  joined  together,  though  we  are  perforce 
obliged  to  consider  them  separately.  We  cannot 
see  the  whole  of  the  sphere  at  once. 

And  for  my  own  part  let  me  disclaim  any  wish 
dogmatically  to  impose  certain  views  upon  my 
readers.  All  I  ask  is  that  they  should  search  the 
Scriptures,  whether  these  things  are  so.  The  Lectures 
will  not  have  been  wasted,  if  they  may  serve  to 
stimulate  any  hearer  or  reader  to  a  more  diligent 
study  of  the  Old  Testament.  Each  age  has  some- 


xii  PREFACE 

thing  fresh  to  contribute  towards  the  better  under 
standing  of  it.  Each  age  has  some  fresh  lesson  to 
learn  from  it.  If  the  special  work  to  which  our 
age  is  called  is  that  of  the  historical  study  of  the 
Old  Testament  in  its  origin  and  growth,  as  the 
record  of  the  Divine  education  of  Israel,  one 
special  lesson  which  we  may  learn  from  it  is  the 
lesson  of  the  certain  and  wonderful  accomplish 
ment  of  God's  purposes  for  His  people,  and  through 
them  for  the  world — a  lesson  of  infinite  encourage 
ment  in  times  when  faith  and  patience  are  often 
severely  strained. 

I  must  not  conclude  without  a  word  of  hearty 
thanks  for  much  kindness  shown  me  in  connexion 
with  the  delivery  of  these  Lectures,  and  an  ex 
pression  of  my  sincere  admiration  for  the  way  in 
which  the  Dean  and  Chapter  of  St.  Asaph,  by 
gathering  the  often  isolated  and  much-tried  clergy 
of  a  scattered  diocese  for  a  short  period  of  social 
reunion  and  theological  instruction,  are  making  the 
Cathedral  a  real  centre  for  the  diocese.  To  have 
been  allowed  to  take  part  in  such  a  gathering 
is  no  common  privilege.  It  leaves  behind  many 
pleasant  recollections,  only  tempered  by  the  wish 
that  the  duty  imposed  on  the  lecturer  could  have 
been  more  faithfully  discharged. 

Lastly,  my  thanks  are  due  to  my  friend  the  Rev 
E.  Appleton  for  his  kind  help  in  revising  the  proofs. 

THE  COLLEGE,  ELY, 
August  1891. 


CONTENTS 

LECTURE    I 

THE    ORIGIN    OF    THE    OLD    TESTAMENT 

PAGE 

THE  origin  of  the  books  of  the  Bible  a  legitimate  subject 
for  investigation — Such  investigation  not  to  be  feared,  in 
spite  of  the  difficulties  which  it  raises — Like  the  scientific 
investigation  of  Nature,  it  must  ultimately  teach  us  more 
of  the  Divine  methods  .  ......  1-3 

The  Divine  Library  an  instructive  title  for  the  Bible — 
The  broad  distinction  between  the  Old  and  New  Testaments 
— The  triple  division  of  the  Old  Testament  into  Law,  Pro 
phets,  and  Writings  ........  4-7 

The  function  of  Biblical  criticism  to  confirm,  correct,  or 
supplement  the  traditional  accounts  of  the  origin  of  the 
books  of  the  Bible — Criticism  an  inductive  science  ;  its  con 
clusions  more  or  less  probable — Questions  of  authorship  are 
not  settled  by  New  Testament  references,  which  necessarily 
adopt  the  current  nomenclature  of  the  time  .  .  .  7-11 

The  books  of  the  Old  Testament  to  a  large  extent  the 
result  of  processes  of  compilation  and  editing  .  .  .  11 

(a}  The  Historical  Books  based  upon  earlier  prophetic 
narratives — The  method  of  Oriental  historiography  and  its 
bearing  on  their  character  .  .•  .  .  .  .  12-15 

(b)  The  Prophetical  Books  may  in  some  cases  owe  their 
present  form  to  the  prophets  whose  names  they  bear,  but  in  ^ 
others  are  of  composite  origin — Much  prophetic  teaching  in 
the  first  instance"  oral,  and  subsequently  recorded  in  sum 
mary  by  the  prophet  himself  or  his  disciples— The  teaching 
of  different  prophets  may  be  combined  in  the  same  volume  .  1 G,  17 


xiv  CONTENTS 

PACK 

A  prophet's  modus  opcrandi  illustrated  from  Jeremiah — 
The  teaching  of  more  than  twenty  years  summarised  in  the 
roll  dictated  to  Barucli — This  roll  the  basis  of  the  existing 
book — Internal  evidence  points  to  the  freer  intervention  of  ^ 
an  editorial  hand  in  the  later  parts  of  the  book — Probable 
method  of  arrangement  of  prophecies  in  the  roll — The  two 
recensions  of  the  book  of  Jeremiah  .....  17-22 

Important  bearing  of  investigations  into  the  origin 
and  character  of  the  prophetic  books  upon  their  inter 
pretation  .  22,  23 

LECTURE    II 

THE    ORIGIN    OF    THE    OLD    TESTAMENT — continued 

COMBINATION  of  the  works  of  different  prophets  in  the  same 
volume  illustrated  by  the  book  of  Isaiah — Grounds  for  at 
tributing  Is.  xl.-lxvi.  to  a  prophet  living  in  Babylonia 
towards  the  close  of  the  Exile — The  Exile  an  existing  fact- 
Cyrus  already  in  full  career  of  conquest — The  restoration  of 
the  exiles  close  at  hand 24-29 

Evidence  of  style  and  language  confirms  the  conclusion 
that  the  prophecy  cannot  be  Isaiah's — Probable  incorpora 
tion  of  older  prophecies  in  the  \vork — The  author  a  true 
disciple  and  successor  of  Isaiah,  worthy  to  share  his  master's 
fame — This  view  involves  no  denial  of  prediction,  and  is  in 
accordance  with  the  general  principle  of  the  circumstantial 
origin  of  prophecy — Gain  to  the  interpretation  of  this  pro 
phecy  when  it  is  brought  into  vital  connexion  with  the 
history  of  the  time 29-33 

(c)  The  Hagiographa — 

The  book  of  Proverbs  a  clear  example  of  a  composite- 
work,  consisting  of  three  principal  divisions,  distinguished  ^ 
by  marked  characteristics — The  product  of  the  wisdom  not 
of  one  individual  or  of  a  single  age,  but  of  many  men  and 
ages 34-36 

The  Psalter  a  composite  work — Positive  evidence  of 
editing,  adaptation,  and  combination  in  particular  Psalms — 
Similar  processes  probably  went  on  elsewhere  also — The  ^/ 
main  divisions  of  the  Psalter — Previously  existing  collec 
tions  included  in  them — Meaning  and  value  of  the  title  a 
Psalm  of  David — No  good  reason  for  regarding  all  the  Psalms 
as  post-exilic  .........  36-41 


CONTENTS  XY 

PAOE 

(d)  The  Law- 
Pentateuch   or   Hexateuch  ? — Mosaic  authorship  of  the 
whole  Pentateuch  a  Jewish  tradition,  nowhere  asserted  in 
the  Pentateuch  itself— Comparatively  small  portions  only 
said  to  have  been  written  by  Moses — Grounds  for  maintain 
ing  its   composite   origin   from   four    principal  documents  : 
the    '  Priests'  Code, '  the   '  Elohistic '  and    '  Jehovistic  '  his 
tories  ;    and   Deuteronomy — These  documents   based  upon 
still  older  materials     ........    41-47 

Ancient  Babylonian  narratives  of  the  Creation,  Fall,  and 
Flood,  resembling  those  of  Genesis — These  traditions  may 
have  been  brought  with  them  by  the  Hebrews  in  their  original 
migration  to  Canaan    .         .          .         .         .          .         .         .  47,  48 

Critical  investigation  of  the  origin  of  the  Bible  the 
duty  of  the  Christian  student,  not  for  its  own  sake,  but  for 
the  better  understanding  of  the  Divine  message  .  .  .  49,  50 


LECTURE   III 

THE    PRESERVATION    OP    THE    OLD    TESTAMENT 

THE  history  of  the  preservation  of  the  Old  Testament  a 
natural  sequel  to  the  history  of  its  origin — The  Scriptures 
not  supernaturally  exempted  from  error  in  transmission  .  51-53 

Wide  difference  between  the  documentary  authorities  for 
the  text  of  the  Old  Testament  and  those  for  the  text  of  the 
New  Testament  in  (1)  age  ;  (2)  character — Hebrew  MSS.  of 
the  Old  Testament  comparatively  recent,  and  all  of  the 
same  type — This  uniformity  due  to  the  adoption  of  a  standard 
text,  probably  in  the  first  century  A.D.,  which  superseded 
other  forms  of  text  ........  53-55 

Disappearance  of  ancient  MSS.  accounted  for — Hebrew 
MSS.  are  either  rolls  for  synagogue  use,  without  vowels 
('unpointed'),  or  volumes  for  private  use,  with  vowels 
('pointed')  —  Hebrew  originally  written  without  vowels; 
the  '  vowel  points  '  a  later  addition  .....  55-57 

The  history  of  the  text  may  be  divided  into  four  periods — 

(i. )  Before  Ezra.  The  old  Hebrew  character  in  use,  as  seen 
on  the  Moabite  stone,  the  Siloam  inscription,  and  Macca- 
baean  coins  .  .  .  .  .  .  .  .  .  58,  59 

(ii.)  From  Ezra  to  70  A.D.  Introduction  of  the  '  square  ' 
character— The  existence  of  various  forms  of  text  in  this 


xvi  CONTENTS 

PAGE 

period  proved  by  the  evidence  of  the  Samaritan  Pentateuch 

and  the  LXX 60-63 

(iii. )  From  70  A.D.  to  500  A.D.  Determination  of  a 
standard  text  probably  connected  with  the  reconstruction  of 
Judaism  after  the  Fall  of  Jerusalem — Evidence  of  the  Greek 
Versions  of  the  second  century  ;  of  Origen  ;  Jerome  ;  the 
Targums  ;  and  the  Talmud— Labours  of  the  scribes  in  this 
period — K'tlubh  and  Q'ri — The  exegetical  tradition  gradu 
ally  fixed,  but  no  vowel  signs  yet  employed — Gradual 
development  of  the  system  of  pronunciation  .  .  .  63-69 

(iv. )  From  500  A.D.  to  1000  A.D.  Deduction  of  the  exe 
getical  tradition  to  writing  by  the  addition  of  vowel  points 
and  accents  to  the  text  in  the  seventh  and  eighth  centuries 
— Kival  schools  of  Babylon  and  Tiberias — Elaboration  of 
the  Massora  as  a  safeguard  for  the  exact  preservation  of  the 
text — Character  and  value  of  the  Massoretic  Text  .  .  69-74 

Controversies  of  the  seventeenth  century  between  the 
Buxtorfs  and  Cappel  and  Morin— Proofs  of  the  imperfec 
tion  of  the  Massoretic  Text  from  (1)  internal  evidence  ; 
(2)  parallel  passages  ;  (3)  the  Versions — Examples  of  pas 
sages  needing  correction — Treatment  of  the  text  by  the 
Revisers — Relative  superiority  of  the  Massoretic  Text  .  74-82 

Textual  criticism  not  merely  negative  and  destructive — 
Its  bearing  on  the  study  of  the  Old  Testament  .  .  .  82-84 


LECTURE    IV 

THE    INSPIRATION    OF    THE    OLD    TESTAMENT 

IN  all  the  variety  of  the  books  of  the  Old  Testament  there 
is  a  unity  which  testifies  to  a  common  origin — The  fact  of 
inspiration  assumed  in  the  New  Testament  and  in  the 
Christian  Church,  but  no  definition  of  inspiration  given — 
We  are  left  to  deduce  from  Scripture  what  inspiration 
means  ..........  85-90 

The  Divine  and  human  factors  in  Scripture  have  been 
alternately  exaggerated,  and  inspiration  consequently  re 
garded  as  purely  mechanical,  or  merely  subjective — A  true 
view  must  take  full  account  of  both  factors  .  .  .  90-93 

The  question  of  the  inspiration  of  the  Old  Testament  best  I 

approached  from  the  consideration  of  its  character  as  the  / 

record  of  God's  revelation  of  Himself  to  Israel  in  His  purpose 


CONTENTS  xvii 

PAGE 

of  redeeming  love  with  a  view  to  the  establishment  of  His 
universal  kingdom — Israel  chosen  and  trained  to  be  the  bearer 
of  God's  revelation  of  Himself  and  the  mediator  of  His  pur 
pose  of  Redemption  to  the  world — This  revelation  gradual, 
progressive,  manifold — It  required  a  record,  which  must 
correspond  to  the  revelation,  and  be  at  once  superhuman,  as 
describing  the  will  and  action  of  God,  and  human,  as 
written  by  men  in  a  language  intelligible  to  men  .  .  93-95 

The  characteristics  of  inspiration  must  be  deduced  from 
an  examination  of  the  inspired  books  .  .  .  .  .  95,  96 

(1)  Some   positive    characteristics.       It   takes   primitive 
traditions  and  purifies  them  —  It   treats  history  from  the 
religious  point  of  view  —  It  is  readily  recognised  and  gener 
ally  acknowledged  in   Prophecy  and  the  Psalms  — General 
evidence  of  the  Providential  superintendence  of  the  record    97-103 

(2)  Some  negative  characteristics.     It  does  not  involve 
independence   of   existing  materials,   or  of  research,    or  of 
current  literary  methods— It  docs  not  guarantee  immunity 
from  error  in  matters  of  fact,  science,  or  history — It  does  not 
exclude  imperfection,  relativity,  accommodation  .         103-107 

Difficulties  raised  by  the  neglect  to  observe  the  progress 
ive  nature  of  revelation  ......  107,108 

Double  proof  of  the  inspiration  of  the  Old  Testament  in 
its  unity  and  in  the  response  of  the  soul  to  its  message  109-111 


LECTURE    V 

THE    USE    OF    THE    OLD    TESTAMENT    IN    THE    CHRISTIAN 
CHURCH 

THE  permanent  value  of  the  Old  Testament  for  the  Christian 
Church  attested  in  the  New  Testament  by  positive  state 
ment,  and  even  more  by  the  use  made  of  it — The  use  of  the 
Old  Testament  i:i  the  New  Testament  recognises  a  deeper 
sense  in  it,  but  differs  widely  from  the  arbitrary  use  found 
in  Jewish  and  later  Christian  writings  —  Use  of  the  Old 
Testament  not  merely  transitional  ....  112-116 

Alleged  neglect  of  the  Old  Testament  in  the  present  day 
— Danger  of  such  neglect — Due  partly  to  past  misuse,  but 
more  to  vague  suspicions — Critical  uncertainties  must  not 
be  allowed  to  deprive  us  of  the  use  of  the  Old  Testament  116  123 


xvni  CONTENTS 

PAGE 

Some  uses  of  the  Old  Testament  for  the  Christian  Church — 

(1)  Its  historic  use  as  the  record  of  the  preparation  for  \ 
the  Incarnation  can  never  become  obsolete  —  It  must  not  be         / 
left  to  apologists,  but  is  indispensable  for  the  confirmation 

of  faith — The  argument  from  prophecy  —  The  fulfilment  of 
prophecy     .........         1:23-126 

(2)  The  Old  Testament  indispensable  for  the  interpreta 
tion  of  the  New  Testament,  in  regard  to  language  ;  theological 
ideas  ;  our  conception  of  the  course  and  methods  of  divine 
Providence  and  the  establishment  of  Christ's  kingdom         126-129 

(3)  National  lessons  from  the  Old  Testament  —  The  re 
sponsibility  of  nations — Personality  of  nations — Continuity 

of  national  life 130, 131 

(4)  Social  lessons    ........        131 

(5)  Devotional  and  practical  value — Some  religious  ideas 
most  easily  comprehended  in  simple  and  concrete  forms — 

The  religious  imagination — The  language  of  the  soul  .         131-133 

The  Old  Testament  must  not  be  confounded  with  the 
New  Testament  —  The  Christian  interpretation  of  the  Old 
Testament  as  fulfilled  in  Christ  —  It  must  be  read  in  the 
light  of  that  fulfilment  —  The  deeper  meaning  of  the  Old 
Testament  necessarily  involved  in  the  idea  of  its  inspiration  133-141 
Conclusion  .  141-143 

Notes     ,  .        145 


LECTURE  I 


THE   ORIGIN   OF   THE   OLD   TESTAMENT 


ro\v/j,epu)s  Kal  iroXvTpbTrws  TrdXcu  6  0e6s  \a\rjffas  roZV  irarpaffiv  £v 
s.  —  HEB.  i.  1. 


THERE  have  been  times  in  which  it  would  have  been 
thought  a  sufficient  answer  to  the  question,  What 
was  the  origin  of  the  Old  Testament  ?  to  reply  that 
men  spake  from  God,  being  moved  ly  the  Holy  Ghost, 
and  the  result  was_the  book  which  we  call  the  Bible. 
The  Bible,  it  would  have  been  said,  is  an  Inspired 
Book.;  further  inquiry  into  the  processes  by  which 
the  several  books  which  it  contains  came  into  their 
present  form  is  superfluous,  if  not  irreverent. 

Such  an  answer,  however,  cannot  be  accepted  as 
satisfactory  in  the  present  day.  We  cannot  fail  to 
recognise  that  this  Book,  the  unity  of  which  we  can 
still  affirm  in  virtue  of  its  Divine  origin,  is,  on  its 
human  side,  a  collection  of  books  of  the  most  varied 
character  and  origin.  The  Bible  is  in  itself  a  litera 
ture  ;  it  records  a  history.  It  could  not  be  exempted, 
if  we  wished  it,  from  the  laws  and  the  methods  of 

&  B 


2  THE  ORIGIN  OF  THE  OLD  TESTAMENT       LECT. 

literary  and  historical  criticism.  We  should  not 
wish  to  exempt  it,  if  we  could.  The  fact  that  the 
Bible  is  placed  in  our  hands  as  the  record  of  God's 
revelation  of  Himself  to  man,  and  the  history  of  His 
gracious  purpose  for  the  redemption  of  the  world, 
does  not  exclude,  but  rather  invites,  the  fullest 
investigation  of  the  methods  of  that  purpose,  and 
of  the  character  of  the  record  of  it.  We  must  not 
hesitate  to  subject  the  title-deeds  of  our  faith  to  the 
closest  and  most  searching  scrutiny. 

It  is  true  that  the  critical  investigation  of  the 
Bible  raises  not  a  few  questions  of  grave  difficulty. 
The  answers  to  these  questions  may  not  prove  to  be 
altogether  such  as  we  should  have  anticipated.  But 
the  criticism  and  interpretation  and  application  of 
the  Bible  must  be  progressive ;  different  aspects  of 
its  character  and  teaching  have  come  into  promin 
ence  in  different  ages  ;  and  the  aim  of  true  biblical 
students  will  not  be  "  to  defend  what  once  they  have 
stood  in,"  but  "to  find  out  simply  and  sincerely 
what  truth  they  ought  to  persist  in  for  ever." J 

Attention  has  often  been  called  to  the  analogy 
between  "  the  sacred  volume  of  the  Word  of  God 
and  the  Scriptures  "  and  "  the  great  volume  of  the 
works  of  God  and  His  creatures."  The  comparison 
is  fruitful  and  suggestive  in  many  ways.  Modern 
scientific  research  may  sometimes  seem  to  remove 
God  farther  from  us,  nay,  even  to  banish  the  Creator 
from  His  creation.  The  uniformity  of  the  laws  of 
1  Hooker,  Eccl.  Pol.  iii.  8,  8, 


I  A  SUBJECT  FOR  INVESTIGATION  3 

nature  may  appear  to  resemble  the  resultant  of  blind 
Force  rather  than  the  expression  of  sovereign  Will. 
The  methods  by  which  creation,  as  we  are  now  learn 
ing,  has  been  moulded  into  its  present  form  may 
prove  to  be  far  different  from  those  which  we  should 
have  expected  Divine  Omnipotence  to  employ.  Scien 
tific  research  has  raised  problems  which  call  for  a 
readjustment  of  old  conceptions  of  the  relations  of 
God  and  nature.  Yet  there  is  no  doubt  that  religion 
has  been  the  gainer.  Even  those  of  us  who  only 
pick  up  at  second  hand  some  disconnected  fragments 
of  the  marvellous  discoveries  of  modern  science, 
know  vastly  more  than  previous  ages  could  know  of 
the  wisdom  and  power  and  goodness  of  the  Creator;  of 
His  inexhaustible  patience  and  resourcefulness  and 
adaptation  of  means  to  a  distant  end.  Paradox  as 
it  may  seem,  the  laws  of  nature  as  they  are  revealed 
to  us  by  scientific  research,  stand  to  this  age  in  the 
stead  of  the  miracles  which  were  given  to  former  ages, 
And  so  it  is  with  the  Bible.  As  we  let  the  light 
of  historical  research  and  literary  criticism  shine 
freely  upon  it,  we  learn  more  of  the  methods  of 
God's  dealings  with  men ;  of  His  patience  and 
resourcefulness  and  silent  ways  of  working,  unseen 
by  any  human  eye,  so  that  the  seed  of  His  purposes 
springs  up  and  grows,  man  knows  not  how,  first  the 
blade,  then  the  ear,  then  the  full  corn  in  the  ear.  And 
if  we  find  that  in  the  record  of  His  dealings  with 
men  He  has  left  more  to  the  human  instruments 
through  whom  He  spoke  than  was  once  supposed,  is 


4  THE  OLD  TESTAMENT  LECT. 

it  not  rather  cause  for  marvel  at  His  condescension, 
than  for  distrust  of  the  message  ? 

The  earliest  collective  title  of  the  whole  Bible,1 
first  found  in  St.  Jerome  in  the  fourth  century, 
is  singularly  instructive.  "  The  Divine  Library " 
(BiUiotheca  Divina)  at  once  reminds  us  that  we 
have  in  the  Bible  not  one  book,  but  many.  The 
same  truth  indeed  is  latent  in  the  familiar  word 
Bible.  The  word  BiUia,  which  was  borrowed  by 
Latin  from  Greek,  means  "  the  books,"  and  it  was 
not  until  the  thirteenth  century  that  "  by  a  happy 
solecism,  the  neuter  plural  came  to  be  regarded  as  a 
feminine  singular,  and  '  the  books '  became  by  com 
mon  consent  '  the  Book '  (Biblia,  sing.)." 2  But  the 
idea  has  been  wholly  lost  in  the  modern  usage  of  the 
word,  and  it  is  worth  while  to  revive  the  older  title 
in  order  to  emphasise  the  fact  that  the  Bible  is  in 
deed  a  collection  of  literature  of  the  most  varied  kind. 
History,  codes  of  law,  oratory,  poetry,  philosophy 
speculative  and  practical,  epistolary  correspondence 
public  and  private,  are  included  in  it. 

In  this  Library  there  are  two  great  divisions,  distinct, 
but  linked  together  by  the  closest  ties,  and  rightly 
regarded  by  the  Christian  Church  as  complementary 
each  to  the  other.  Yet  how  vast  are  the  differences 
which  distinguish  the  Old  Testament  from  the  New ! 
It  is  not  merely  that  in  the  one. we  have  the  litera 
ture  of  a  nation  extending  over  a  period  of  a  thousand 
years,  in  the  other  the  writings  of  a  Church  during 

1  See  Bishop  Westcott's  Bible  in  the  Church,  p.  5.  2  Ibid. 


r  A  DIVINE  LIBRARY  6 

little  more  than  the  first  half  century  of  its  existence ; 
not  merely  that  the  contents  of  the  Old  Testament 
are  more  varied  in  their  character  than  those  of  the 
New ;  not  merely  that  their  original  languages,  and 
therefore  to  some  extent  their  modes  of  thought  and 
expression,  are  different ;  not  merely  that  they  are 
separated  by  an  obscure  period  of  silence  unbroken 
by  the  voice  of  authoritative  revelation ;  but  that 
between  them  lies  the  unique  and  central  event  of 
the  world's  history,  for  which  all  that  went  before 
was  the  preparation,  and  of  which  all  that  follows 
after  is  the  interpretation  and  application. 

It  is  with  the-  first  of  these  collections  only  that 
we  are  concerned  in  the  present  course  of  lectures. 
Let  us  begin  by  taking  a  broad  general  survey  of  its 
contents  and  divisions.  The  Jewish  name  for  the 
Old  Testament  is  '  Law,  Prophets,  and  Writings.'  This 
triple  division  of  the'sacred  books  is  referred  to  in  the 
New  Testament  in  the  words,  All  things  .  .  .  which 
are  written  in  the  law  of  Moses,  and  the  prophets,  and 
the  psalms  (Luke  xxiv.  44) ;  and  it  is  at  least  as  old 
as  the  second  century  B.C.  The  wisdom  of  Jesus  the 
son  of  Sirach,  which  we  commonly  call  Ecclesiasticus, 
was  translated  into  Greek  by  the  author's  grand 
son,  and  in  the  preface  to  his  translation,  which 
is  dated  about  130  B.C.,  he  speaks  of  the  diligent 
study  which  his  grandfather  Jesus  had  bestowed 
upon  the  law  and  the  prophets  and  the  other  hooks  of 
our  fathers.  It  would  be  rasli  to  infer  that  the 
Canon  of  the  Old  Testament  was  finally  closed 


6  THE  TRIPLE  DIVISION  LECT. 

against  all  fresh  additions  in  the  time  of  Jesus  the 
son  of  Sirach ;  but  it  is  important  to  observe  that  a 
clear  distinction  is  already  implicitly  drawn  between 
the  primary  Canonical  Books  and  secondary  books 
like  Ecclesiasticus. 

The  titles  of  these  divisions  deserve  a  moment's 
consideration.  The  Law  or  Pentateuch  is  obviously 
much  more  than  a  code  of  law  or  a  history  of  legisla 
tion.  It  derives  its  name  from  that  part  of  its  con 
tents  which  came  in  the  later  history  of  the  Jewish 
Church  to  be  regarded  as  the  chief  and  distinctive 
part  of  Divine  revelation,  the  great  barrier  erected 
between  Israel  and  heathenism.  But  it  is  well  to  re 
member  that  the  Hebrew  word  tor  ah,  translated  "law," 
originally  meant  "  instruction  "  or  "  direction."  It 
was  synonymous  with  the  word  of  Jehovah  (Is.  ii  3), 
and  included  all  Divine  revelation  as  the  guide  of 
life.  It  was  only  by  degrees  that  the  word  came  to 
be  narrowed  and  petrified,  so  as  to  suggest  the  idea 
of  restriction  of  liberty  rather  than  direction  of 
conduct. 

The  'Prophets'  are  divided  into  the  'Former 
Prophets '  and  the  '  Latter  Prophets/  the  first  of 
these  divisions  including  what  we  commonly  call 
the  iHistorical  Books'  of  Joshua,  Judges,  Samuel, 
and  Kings  ;  the  second  consisting  of  the  books  which 
we  are  accustomed  to  regard  as  '  Prophetical,'  Isaiah, 
Jeremiah,  Ezekiel,  and  the  Twelve  Minor  Prophets. 
This  wide  conception  of  Prophecy  is  very  noteworthy. 
The  Prophets  were  the  historians  of  Israel ;  it  was 


I  OF  THE  OLD  TESTAMENT  7 

the  function  of  Prophecy  not  only  to  foretell  the 
future  and  to  declare  the  Divine  will  in  the  present, 
but  to  record  and  interpret  the  lessons  of  the  past 
for  the  instruction  of  the  future. 

Among  the  'Writings'  or  Hagiographa  are  in 
cluded  books  of  the  most  various  kinds.  The  book 
of  Psalms  is  in  itself  a  library  in  miniature,  a  golden 
treasury  of  sacred  song  gathered  out  of  many  centuries 
of  Israel's  history,  giving  expression  to  personal  and 
national  feelings  of  devotion  in  manifold  forms  of 
meditation  and  prayer  and  praise.  The  books  of  Job 
and  Ecclesiastes  are  monuments  of  the  '  Wisdom '  or 
religious  philosophy  of  Israel  on  the  speculative  side, 
while  the  book  of  Proverbs  collects  its  teaching 
through  many  generations  in  the  sphere  of  practical 
ethics. 

We  are  considering  the  Bible,  for  the  present, 
simply  as  a  literature,  and  we  naturally  ask  whether 
any  light  can  be  thrown  upon  the  question,  What 
was  the  origin  of  these  different  books  ?  How  were 
the  histories  written,  the  prophetic  utterances  pre 
served,  the  poetry  and  philosophy  of  the  nation 
collected  and  arranged  ?  The  traditions  of  the  Jewish 
Church  go  some  way,  but  only  a  little  way,  in  furnish 
ing  an  answer.  But  they  are  incomplete,  and  perhaps 
not  always  trustworthy ;  and  the  science  of  biblical 
criticism  endeavours  to  go  further,  and  by  interrogat 
ing  the  books  themselves,  to  ascertain  whether  they 
corroborate  those  traditions,  or,  in  their  absence, 
supply  materials  for  a  probable  answer.  "  Criticism," 


8  THE  FUNCTION  tiot. 

to  quote  the  words  of  an  admirable  and  sober  critic, 
Professor  A.  B.  Davidson,  "  in  the  hands  of  those 
who  use  it  with  reasonableness,  is  entirely  an  in 
ductive  science.  Its  argumentation  is  of  the  kind 
called  probable,  and  its  conclusions  attain  to  nothing 
more  than  a  greater  or  less  probability,  though  the 
probability  may  be  such  as  entirely  to  satisfy  the 
mind."  The  criticism  of  the  Old  Testament  (if  I  may 
venture  somewhat  to  enlarge  Professor  Davidson's 
words  so  as  to  apply  to  our  present  subject)  starts 
with  no  a  priori  principles  as  to  the  nature  of 
Inspiration  or  Prophecy,  or  the  capabilities  of  the 
prophetic  gift.  It  examines  the  books  and  observes 
the  facts,  and  its  conclusions  are  those  which  such 
an  observation  leads  it  to  consider  probable.1  Opinions 
will  differ  as  to  the  relative  weight  which  is  to  be 
attached  to  such  probable  conclusions  from  internal 
evidence  and  to  the  apparently  definite  statements 
of  tradition,  for  example,  in  such  a  question  as  the 
authorship  of  Psalms  ascribed  to  David,  or  of  different 
parts  of  the  book  which  bears  the  name  of  Isaiah ; 
but  the  general  consensus  of  sober  opinion  tends 
in  the  direction  of  attaching  greater  weight  to  the 
verdict  of  internal  evidence,  when  it  is  fairly  conclu 
sive,  than  to  traditions  which  sprang  up  in  an  entirely 
uncritical  age,  and  which  have  perhaps  been  supposed 
to  mean  more  than  may  have  been  originally  intended 
It  may  indeed  be  asked  whether  the  New  Testa 
ment  references  do  not  at  once  decide  many  of  these 
1  Expositor,  vol.  vi.  p.  91. 


t  OF  BIBLICAL  CRITICISM  9 

questions  for  the  reverent  believer,  and  preclude 
critical  investigation.  If  the  Pentateuch  is  referred 
to  as  the  law  of  Moses,  or  the  latter  chapters  of  Isaiah 
are  quoted  as  the  look  of  the  prophet  Isaiah,  are  we 
not  bound  to  believe  that  the  one  was  written  by 
Moses,  the  other  by  Isaiah  ?  If  this  position  could 
be  maintained,  Christian  criticism  would  be  an 
anomaly  and  an  impossibility.  And  there  are  some 
teachers  who  do  not  scruple  to  put  before  us  the 
awful  dilemma,  "You  must  choose  between  Christ 
and  criticism."  I  call  it  an  awful  dilemma,  because, 
as  it  seems  to  me,  it  may  amount  to  telling  the 
student  of  the  Old  Testament  that  he  must  be  false 
to  his  Divine  Master,  or  false  to  the  leading  of  the 
reason  which  God  has  given  him, — and  that  not  in 
mysteries  which  are  outside  the  province  of  reason, 
but  in  matters  where  reason  is  perfectly  capable  of 
judging.  The  teachers  who  have  presented  us  with 
this  dilemma  can  scarcely  have  realised  the  strain  to 
which  it  must  subject  the  faith  of  some  of  the 
younger  generation.  But  I  firmly  believe  that  we 
are  not  forced  to  make  the  choice.  It  is  not,  I  believe, 
contrary  to  the  catholic  doctrine  of  our  Lord's  Person 
to  suppose  that  in  such  matters  His  knowledge  was 
the  knowledge  of  His  time.  There  can,  it  seems  to 
me,  be  no  impropriety  or  irreverence  in  such  a  view, 
when  we  are  expressly  told  that  He  advanced  in 
wisdom  as  well  as  in  stature  (Luke  ii.  52) ;  and  when 
in  regard  to  at  least  one  matter  He  Himself  expressly 
declared  that  His  knowledge  was  limited,  when  He 


10  QUESTIONS  OF  AUTHORSHIP  LECT. 

said,  of  that  day  or  that  hour  knoweth  no  one,  not  even 
the  angels  in  heaven,  neither  the  Son,  lut  the  Father 
(Mark  xiii.  32) ;  and  this,  although  it  was  a  matter 
of  supreme  importance,  and  intimately  connected 
with  the  consummation  of  His  own  work.  But  apart 
from  this  deep  and  mysterious  question  of  the  limita 
tion  of  our  Lord's  knowledge  as  man,  it  is  difficult  to 
see  how  He  could  (with  reverence  be  it  said)  have 
done  otherwise  in  literary  matters  than  adopt  the 
ordinary  language  of  the  time.  He  used,  as  we  still 
use,  popular  and  not  scientifically  accurate  language 
with  regard  to  natural  phenomena  such  as  the  rising 
and  setting  of  the  sun.  And  in  like  manner  it  is 
difficult  to  see  how  He  could  have  avoided  using  the 
language  of  tradition  with  regard  to  the  nomenclature 
of  the  books  of  the  Old  Testament.  If  this  is  true 
as  regards  our  Lord,  it  will  be  true  for  the  Evan 
gelists  and  Apostles  also.  Inspiration  did  not  super 
sede  the  current  language  of  the  day  in  such  matters. 
There  was  nothing  misleading  in  such  usage  at  the 
time,  but  it  must  not  be  misunderstood  and  mis 
applied  to  hinder  the  freedom  of  reverent  critical 
research.  I  am  glad  to  be  able  to  refer  to  the  Bishop 
of  Manchester's  admirable  treatment  of  this  subject 
in  his  recent  volume,  The  Teaching  of  Christ.  The 
whole  sermon  on  the  "Limitations  of  our  Lord's 
Knowledge  "  should  be  read,  but  I  may  venture  to 
quote  a  few  sentences  from  it. 

"The  question  of  the  age  or  the  authorship  of  any 
passage  in  the  Old  Testament  was  never  either  started 


I  NOT  DECIDED  BY  THE  NEW  TESTAMENT          11 

by  our  Lord  Himself  or  raised  by  His  opponents. 
He  did  not  come  into  the  world  to  give  instruction 
on  such  subjects.  .  .  .  When,  however,  we  affirm  our 
Lord's  human  ignorance  of  natural  science,  historical 
criticism,  and  the  like,  we  are  not  to  be  understood 
as  denying  the  possibility  of  the  miraculous  com 
munication  of  such  knowledge ;  but  only  the  affirma 
tion,  so  often  confidently  made,  that  the  union  of  our 
Lord's  humanity  with  His  divinity  necessarily  implies 
the  possession  of  such  knowledge.  He  might  be  with 
out  it.  We  know  that  in  one  case  He  was  without  it. 
He  never  claimed  to  possess  it ;  nor  did  His  mission 
require  that  He  should  possess  it "  (pp.  42-44). 

The  Christian  student  then  may  and  must  claim 
the  fullest  liberty  to  examine  the  internal  evidence 
respecting  their  origin  which  may  be  gathered  from 
the  contents  of  the  books  of  the  Old  Testament,  and 
to  apply  that  evidence  if  need  be  to  correct  the 
traditional  accounts  of  their  origin. 

Now  the  general  principle  to  which  I  wish  to  call 
your  attention  in  these  lectures  is  that  the  books  of 
the  Old  Testament,  as  we  now  have  them,  are  to  a 
far  greater  extent  than  was  commonly  supposed  until 
recent  times,  the  result  of  processes  of  compilation 
and  combination  and,  in  modern  phrase,  'editing.' 
Many,  perhaps  most  of  them,  were  not,  as  may  at 
one  time  have  been  thought,  written  as  integral 
works  or  by  a  single  author,  and  preserved  precisely 
in  the  original  form.  Some  were  constructed  out  of 
earlier  narratives ;  some  were  formed  by  the  union  of 


12  SOURCES  OF  THE  LEOT 

previous  collections  of  poetry  or  prophecies ;  some  ; 
betray  marks  of  the  reviser's  hand ;  and  even  books 
which  bear  the  names  of  well-known  authors  in  some 
cases  contain  matter  which  must  be  attributed  to  ^ 
other  writers. 

Let  us  look  at  the  problem  first  as  it  presents 
itself  in  the  simplest  form  in  the  historical  books  or 
'former  prophets.'  No  one,  I  imagine,  feels  any 
difficulty  in  acknowledging  that  the  books  of  Samuel 
and  Kings  are  compilations  from  earlier  documents. 
In  some  cases  they  contain  more  than  one  account  of 
the  same  event, — for  example,  of  Saul's  elevation 
to  the  throne,  and  of  David's  introduction  to  Saul. 
These  accounts  regard  the  events  from  different  points 
of  view,  and  cannot  always  be  easily  harmonised ;  but 
the  very  fact  of  their  discrepance  makes  for  the 
good  faith  of  the  compiler  who  combined  them.  And, 
to  borrow  the  words  of  Dr.  Salmon  with  reference  to 
the  contradictions,  real  or  supposed,  in  the  Gospels, 
"  it  is  the  constant  experience  of  any  one  who  has 
ever  engaged  in  historical  investigation  to  have  to 
reconcile  contradictions  between  his  authorities,"  but 
such  apparent  contradictions  do  not  necessarily  prove 
that  the  opposing  statements  do  not  both  proceed 
from  persons  having  a  first-hand  knowledge  of  the 
events. 

Similarly  with  regard  to  the  book  of  Kings.  It 
is  obvious  that  the  graphic  flowing  narratives  of  the 
ministry  of  Elijah  and  Elisha  must  be  taken  from 
some  other  source  than  that  which  furnished  the  dry 


I  HISTORICAL  BOOKS  13 

annals  and  bare  statistics  of  the  life  and  death  of 
kings  and  the  duration  of  their  reigns. 

But  we  can  go  farther  than  merely  pointing  out 
that  the  books  of  Samuel  and  Kings  were  compila 
tions.  We  can  indicate  with  tolerable  certainty 
some,  at  least,  of  the  main  sources  from  which  they 
were  compiled.  The  Chronicler  (1  Chron.  xxix.  29) 
actually  names  as  the  original  authority  for  the  his 
tory  of  David's  reign,  the  history  of  Samuel  the  seer,  and 
the  history  of  Nathan  the  prophet,  and  the  history  of 
Gad  the  seer.  The  author  of  the  book  of  Kings  names 
the  look  of  the  acts  of  Solomon  (I  Kings  xi.  41)  as  his 
authority  for  the  history  of  Solomon's  reign,  and 
frequently  refers  for  fuller  information  to  the  book 
of  the  chronicles  of  the  kings  of  Judah,  and  the  look 
of  the  chronicles  of  the  kings  of  Israel.  But  the 
Chronicler's  reference  to  the  original  authorities  for 
the  history  of  Solomon's  reign  (2  Chron.  ix.  29), 
makes  it  a  tolerably  certain  inference  that  the  look  of 
the  acts  of  Solomon  was  a  history  of  his  reign  written 
by  the  contemporary  prophets  Nathan,  Ahijah,  and 
Iddo.  Again,  the  histories  of  Shemaiah  the  prophet 
and  of  Iddo  the  seer  are  appealed  to  as  the  authority 
for  the  history  of  Kehoboam's  reign  (2  Chron.  xii.  15) ; 
and  the  commentary  of  the  prophet  Iddo  for  the  reign 
of  Abijah  (2  Chron.  xiii.  22).  But  perhaps  the  most 
important  notices  are  some  which  tell  us  that  the 
history  of  Jehu  the  son  of  Hanani,  recording  the 
events  of  the  reign  of  Jehoshaphat,  was  inserted  in 
the  look  of  the  kings  of  Israel  (2  Chron.  xx.  34,  K.V.), 


14  THE  METHODS  LECT 

and  that  the  vision  of  Isaiah  the  prophet,  which 
narrated  the  acts  and  good  deeds  of  Hezekiah,  was  to 
be  found  in  the  look  of  the  Kings  of  Judah  and 
Israel  (2  Chron.  xxxii.  32).  For  here  apparently  we 
have  a  direct  statement  that  prophetic  narratives 
were  incorporated  in  the  comprehensive  history  of  the 
kingdoms  known  to  the  Chronicler  as  the  look  of  the 
Kings  of  Judah  and  Israel,  or  briefly,  the  book  of  the 
Kings  of  Israel ;  and  there  is  at  least  a  reasonable 
probability  that  these  and  similar  narratives  formed 
a  part  of  the  materials  used  by  the  compiler  of  our 
books  of  Kings,  whether  they  were  already  embodied 
in  some  larger  historical  work,  or  still  existed  in  an 
independent  form. 

Now  what  follows  from  this  ?  Nothing  less  than 
that  the  primary  authorities  for  large  parts  of  the 
history  in  the  books  of  Samuel  and  Kings  were  the 
narratives  of  contemporary  prophets.  Samuel  may 
have  been  the  historian  of  his  own  lifetime,  which 
included  the  greater  part  of  Saul's  reign.  Nathan 
and  Gad  together  may  have  recorded  the  history  of 
David's  reign.  The  full  and  vivid  account  of  David's 
friendship  with  Jonathan  may  possibly  be  preserved 
almost  in  the  very  words  in  which  David  told  his 
story  to  his  friends  the  prophets ;  and  the  singularly 
graphic  and  detailed  narrative  of  David's  flight  from 
Jerusalem  reads  like  the  description  by  an  eye 
witness  of  the  events  of  a  memorable  day,  of  which 
every  incident  was  indelibly  stamped  upon  his  memory. 

But  in  order  to  appreciate  the  full  force  of  these 


I  OF  ORIENTAL  HISTORIOGRAPHY  15 

considerations,  we  must  bear  in  mind  the  character 
and  methods  of  Oriental  historiography.  Oriental 
historians  did  not  write  history  as  modern  historians 
usually  do,  by  studying  and  digesting  their  authorities, 
and  then  producing  an  entirely  new  work  in  their 
own  language;  but,  like  the  mediaeval  chroniclers, 
they  incorporated  the  authorities  which  they  made 
use  of,  with  but  little  change.  They  might  put  such 
portions  as  they  extracted  from  the  different  sources 
available  into  a  new  framework  or  setting ;  sometimes 
they  might  modify  one  authority  by  comparison  with 
others  ;  sometimes  they  might  add  new  matter  of 
their  own ;  but  the  language  of  the  original  accounts 
would  frequently  be  retained  with  comparatively 
slight  alterations. 

There  are  no  cogent  reasons  for  referring  the 
compilation  of  the  book  of  Samuel  to  a  late  date. 
The  book  of  Kings  may  have  been  completed  sub 
stantially  before  the  exile,  though  the  last  chapter 
carries  the  history  down  to  the  release  of  Jehoiachin 
in  561  B.C.  (2  Kings  xxv.  27).  But  whatever  may 
have  been  the  dates  at  which  these  books  were 
brought  into  their  present  form,  there  is  good  reason 
to  believe  that  their  compilers  had  access  to  first 
hand  sources  of  information,  and  that  in  consequence 
of  the  method  of  historical  writing  in  vogue,  these 
books  actually  contain,  with  but  little  change,  sub 
stantial  portions  of  original  and  contemporary  nar 
ratives. 

I  have  detained  you  too   long  over   a  straight- 


16  THE  ORIGIN  OF  LECT. 

forward  matter,  but  it  seemed  worth  while  to  com 
mence  our  investigation  with  a  simple  form  of  the 
problem,  and  to  point  out  that  this  compilatory 
method  of  composition  brings  us  into  a  closer  con 
tact  with  the  events  and  the  actors  than  any  other 
method  of  historical  writing  could  have  done. 

From  the  historical  books  or  '  former  prophets '  I 
pass  on  to  the  prophetical  books  in  our  ordinary 
sense  of  the  word.  The  idea  of  the  composite  origin 
of  these  books  is  far  less  familiar  to  the  ordinary 
reader  of  the  Bible.  Many,  if  they  have  thought  at 
all  about  the  question,  probably  suppose  that  the 
prophets  themselves  wrote  down  their  own  discourses 
before  or  immediately  after  their  oral  delivery,  and 
themselves  collected  their  writings  into  the  books 
which  bear  their  names.  This  may  have  been  the 
case  with  some  books,  such,  for  example,  as  Joel  and 
Ezekiel,  but  it  can  hardly  have  been  the  case  with 
other  books,  such  as  Hosea  and  Isaiah.  In  the&e 
books  it  is  scarcely  possible  to  suppose  that  the  dis 
courses  were  written  down  and  arranged  by  the 
prophets  in  the  form  in  which  they  have  come  down 
to  us,  and  it  is  a  positive  hindrance  to  their  interpre 
tation  to  suppose  it.  It  is  only  when  we  realise 
that  we  may  be  passing,  without  any  external  indica 
tion  of  the  transition,  from  a  discourse  delivered  to 
one  audience  under  one  set  of  circumstances,  to  a 
discourse  delivered  to  a  different  audience  under  an 
entirely  different  set  of  circumstances  ;  when  further 
we  recognise  that  some  of  the  discourses  are  only 


I  THE  PROPHETICAL  BOOKS  17 

condensed  summaries  of  teaching  which  extended 
over  considerable  periods,  and  others  in  all  proba 
bility  notes,  and  sometimes  fragmentary  notes,  of 
their  master's  teaching  preserved  by  the  prophet's 
disciples ;  when  once  more  we  admit  at  least  the 
possibility  that  some  of  the  prophetical  books  con 
tain  the  writings  of  other  prophets  than  those  whose 
names  they  bear,  and  of  an  entirely  different  period, 
—it  is  only,  I  say,  when  we  recognise  possibilities 
such  as  these,  which  a  careful  critical  study  raises 
to  the  level  of  practical  certainties,  that  we  are  in  a 
position  to  approach  the  study  of  these  difficult  and 
obscure  books  with  any  hope  of  success. 

I  wish  to  illustrate  these  remarks  from  the  books 
of  Jeremiah  and  Isaiah.  In  the  one  case  we  have 
certain  definite  statements,  from  which  important 
inferences  may  be  drawn,  and  which  are  remarkably 
corroborated  by  internal  evidence  ;  in  the  other  we 
have  to  argue  from  internal  evidence  only,  but  in 
ternal  evidence  of  a  singularly  convincing  kind. 

The  book  of  Jeremiah  contains  an  extremely  in 
structive  account  of  the  way  in  which  a  part — but 
a  part  only — of  that  book  was  committed  to  writing. 
We  read  in  the  36th  chapter  that  in  the  fourth  year 
of  JehoiaJcim  Jeremiah  received  this  command  from 
God  :  Take  thee  a  roll  of  a  look,  and  write  therein  all 
the  words  that  I  have  spoken  unto  thee  against  Israel, 
and  against  Judah,  and  against  all  the  nations,  from 
the  day  I  spake  unto  thee,  from  the  days  of  Josiah,  even 
unto  this  day.  Twenty-one  or  twenty-two  years  had 

o 


18  JEREMIAH'S  LECT 

passed  since  Jeremiah's  call  in  the  thirteenth  year  of 
the  reign  of  Josiah.  During  all  this  time  he  had 
been  prophesying,  but  as  yet,  it  would  seem,  he  had 
committed  nothing  to  writing.  Now,  however,  in 
obedience  to  the  Divine  command,  he  called  his 
disciple  Baruch  the  scribe ;  and  Baruch  wrote  down 
at  Jeremiah's  dictation  all  the  words  of  the  Lord, 
which  He  had  spoken  unto  him.  The  task  occupied  a 
considerable  time,  and  it  was  not  until  at  least  a  year 
afterwards,  in  the  ninth  month  of  the  fifth  year  of 
Jehoiakim,  that  Baruch,  acting  for  Jeremiah,  read 
the  words  of  the  Lord,  in  the  ears  of  the  people,  in  the 
Lord's  house  upon  the  fast  day.  We  know  the  sequel : 
how  the  king  sent  for  the  roll,  and  when  it  was  read 
before  him,  contemptuously  shredded  it  to  pieces 
and  burnt  it  on  the  fire  in  the  brasier  before  him. 
But  the  matter  did  not  end  there.  Jeremiah,  by 
Divine  command,  took  another  roll,  and  Baruch 
re-wrote  at  his  dictation  all  the  words  of  the  look 
which  Jehoiakim  had  burned  in  the  fire ;  and  the 
account  concludes  with  the  significant  statement  that 
there  were  added  besides  unto  them  many  like  words. 

This  narrative  throws  important  light  upon  a 
prophet's  mode  of  working.  There  was  a  long  period 
of  oral  teaching,  during  which  he  committed  nothing 
to  writing ;  and  obviously  it  can  only  have  been  a 
condensed  summary  of  that  teaching  which  was 
embodied  in  the  roll.  Doubtless  it  represented 
faithfully  the  sum  and  substance  of  the  message 
which  he  had  been  commissioned  to  deliver ;  but  it 


j  AMANUENSIS  19 

can  scarcely  have  repeated  the  ipsissima  verba  of 
discourses  spread  over  a  period  of  more  than  twenty 
years.  It  is  interesting  to  observe  the  instrument 
ality  of  the  faithful  disciple  Baruch,  acting  as  the 
prophet's  amanuensis,  as  Tertius  did  for  St.  Paul 
(Rom.  xvi.  22).  And  further,  it  is  to  be  noted  that 
the  first  form  of.  this  collection  of  prophecies  was  not 
its  final  form.  Much  was  added  when  it  was  re 
written. 

The  roll  cannot,  of  course,  have  been  co-extensive 
with  the  existing  book  of  Jeremiah,  which  contains 
many  prophecies  belonging  to  a  later  date  than  the 
fifth  year  of  Jehoiakim,  nor  can  we  be  sure  that  the 
whole  of  the  roll  is  preserved  to  us.  The  prophecies 
have  certainly  not  been  kept  in  their  original  order, 
for  the  prophecies  against  the  nations,  some  at  least 
of  which  were  included  in  the  roll,  are  collected  at 
the  end  of  the  book  according  to  the  arrangement  of 
the  Hebrew  text.  But  much,  if  not  all,  of  the  roll 
is  doubtless  embodied  in  the  present  book  ;  and  there 
is  a  remarkable  difference  between  the  language  of 
the  earlier  parts  of  the  book,  which  were  presumably 
taken  from  it,  and  the  later  parts.  In  the  earlier 
parts  of  the  book  Jeremiah  speaks  in  the  first  person. 
The  formula,  the  word  of  the  Lord  came  unto  me,  or 
some  equivalent,  is  frequently  used.  Do  we  not  in 
this  formula  hear  the  very  voice  of  the  prophet  dic 
tating  to  his  amanuensis  ?  The  first  person  appears 
still  in  some  few  of  the  later  prophecies  in  chaps. 
xxiv.,  xxvii.,  and  xxviii. ;  but  in  the  later  chapters 


20  TWO  RECENSIONS  OF  LECT 

the  third  person  takes  its  place,  and  the  regulai 
formula  is,  the  word  of  the  Lord  came  to  Jeremiah. 
Again,  from  chap.  xx.  onwards  Jeremiah  is  very  fre 
quently  styled  Jeremiah  the  prophet,  but  this  desig 
nation  does  not  occur  in  the  earlier  chapters.  Such 
a  designation  would  scarcely  have  been  used  by  the 
prophet  himself,  but  would  have  come  quite  naturally 
from  the  pen  of  Baruch  ;  and  this  is  a  corroboration, 
slight  in  itself  but  clear,  of  the  inference  which  may 
be  derived  from  the  use  of  the  first  and  third  per 
sons  noticed  above — that  in  the  later  parts  of  the 
book  Baruch  (if  we  may  assume  that  it  was  he) 
was  acting  more  independently  as  the  collector  and 
editor  of  his  master's  prophecies  and  the  records  of 
his  life  than  in  the  earlier  parts,  which  he  had  in  the 
main  written  down  from  Jeremiah's  dictation.  Thus 
the  positive  information  which  we  have  with  reference 
to  the  origin  of  the  book  of  Jeremiah  is  remarkably 
confirmed  by  internal  evidence,  and  we  are  able 
by  the  help  of  the  internal  evidence  to  supplement 
that  partial  information  by  an  exceedingly  probable 
conjecture. 

The  question  still  remains  whether  we  can  draw 
any  inferences  from  an  examination  of  the  earlier 
prophecies,  which  were  presumably  taken  from  the 
roll,  as  to  the  plan  and  method  adopted  by  the 
prophet  in  recording  the  teaching  of  those  twenty- 
one  years.  It  is  difficult  to  trace  a  distinct  plan  of 
arrangement;  but  the  framework  appears  to  be  in 
the  main  chronological.  But  within,  and  to  some 


I  THE  BOOK  OF  JEREMIAH  21 

extent  traversing  the  chronological  arrangement, 
there  is  an  arrangement  according  to  subject-matter. 
The  prophet  appears  to  have  taken  important  dis 
courses  or  incidents  at  successive  periods  of  his 
ministry  for  his  starting-point ;  and  to  have  attached 
to  these  other  incidents  or  discourses  of  similar 
character  which  might  confirm  or  illustrate  them, 
although  belonging  to  a  different  time. 

The  book  of  Jeremiah  is  thus  seen  to  be  composite 
in  its  origin,  and  to  consist  partly  of  discourses  which 
were  written  down  from  the  prophet's  own  dictation 
as  a  summary  record  of  his  previous  teaching,  partly 
of  narratives  and  discourses  which  probably  owe 
their  preservation  and  their  present  form  to  the 
faithful  care  of  his  disciple  Baruch. 

As  a  further  indication  of  the  gradual  way  in 
which  the  Old  Testament  grew  into  its  final  form, 
it  may  here  be  noticed  that  the  book  of  Jeremiah 
evidently  passed  into  circulation  in  two  recensions, 
differing  considerably  from  each  other.  One  of 
these  is  represented  by  the  Septuagint  Version,  the 
other  by  the  Hebrew  text.  The  Septuagint  differs 
from  the  Hebrew  both  in  order  and  in  matter.  In 
the  Septuagint  the  prophecies  against  the  nations 
(chaps,  xlvi. — li.  of  the  Hebrew  and  A.V.)  stand  after 
chap.  xxv.  13,  and  they  are  arranged  in  a  different 
order.  Moreover,  a  considerable  number  of  passages, 
longer  and  shorter,  which  are  found  in  the  Hebrew 
text,  are  not  found  in  the  Septuagint.  There  can 
be  little  doubt  that  the  book  existed  iu  what  we 


22  THE  BEARING  OF  CRITICISM  LECT. 

may  call  a  longer  and  a  shorter  recension,  the  former 
of  which  is  represented  by  the  Hebrew  text,  and  the 
latter  by  the  Septuagint.  In  this  variation  we  see 
a  trace  of  the  process  of  '  editing '  which  the  books 
of  the  Old  Testament  have  undergone.  The  copy 
from  which  the  original  used  by  the  Septuagint 
translators  was  derived  had  not  received  its  final 
revision.  Baruch  or  others  after  him  subsequently 
revised  the  text,  inserting  some  paragraphs,  the  con 
nexion  of  which  was  doubtful,  in  more  than  one 
place,  and  adding  others,  which  were,  or  were  com 
monly  reputed  to  be,  the  work  of  Jeremiah. 

The  history  of  the  origin,  of  some  of  the  other 
prophetical  books  is  probably  not  very  dissimilar  to 
that  of  the  book  of  Jeremiah.  It  is  possible  that 
some  of  the  prophets  only  wrote  down  some  part  of 
their  prophecies,  or  even  committed  nothing  to  writ 
ing  themselves.  Partial  collections  of  a  prophet's 
works  may  have  been  in  circulation  in  his  lifetime, 
and  after  his  death  these  would  be  united,  and  supple 
mented  by  such  recollections  of  their  master's  teach 
ing  as  his  disciples  could  supply.  While  the  living 
voice  was  still  among  them,  less  need  would  be  felt 
for  a  record  of  the  prophet's  teaching  ;  but  when  the 
voice  was  silent,  loving  care  would  strive  to  preserve 
some  permanent  memorial  of  his  work. 

The  endeavour  of  criticism  to  discover  the  way  in 
which  the  prophetic  books  came  into  their  present 
form  is  not  due  to  mere  idle  curiosity,  nor  is  it  a 
fruitless  expenditure  of  labour.  All  that  can  be 


I  ON  INTERPRETATION  23 

ascertained  with  more  or  less  probability  as  to  their 
literary  origin  has  an  important  bearing  upon  their 
interpretation.  While  for  our  instruction  and  profit 
we  may  be  content  to  read  the  books  in  the  form  in 
which  they  have  come  down  to  us,  critical  study 
requires  that  at  least  an  attempt  should  be  made  to 
place  a  prophet's  teaching  in  connexion  with  the 
events  of  his  time  ;  to  arrange,  if  it  may  be,  his 
prophecies  in  approximate  chronological  order  ;  and 
to  mark,  where  it  can  be  done,  the  progress  and 
development  of  his  teaching  in  the  successive  periods 
of  his  ministry.  Much  must  to  the  end  remain  un 
certain,  but  real  advance  has  been  made,  and  is  being 
made,  towards  the  fuller  understanding  of  the  in 
timate  relation  of  the  prophets  to  the  times  in  which 
they  lived  and  worked. 


LECTUKE  II 

THE   ORIGIN   OF   THE   OLD   TESTAMENT  —  continued 


avrdov   ol  KartKiirov  ovo/xa  roO  £K8ii)yfi<ra.a'0a.i  tiralvovs,    KO] 
&v  OVK  ZffTW  iwrmbcrvvov.  —  EcCLESlASTiCUS  xliv.  8,  9. 


WHAT  has  been  said  thus  far  leads  on  to  a  graver 
question,  which  has  sometimes  been  viewed  with 
unreasonable  dislike  and  suspicion.  May  there  not 
be  included  in  the  same  book  the  writings  of  prophets 
other  than  the  one  whose  name  it  bears  ?  May  not 
the  title  represent  (so  to  speak)  a  school  rather  than 
an  individual  ?  May  not  disciples  have  not  only 
preserved  but  continued  and  completed  the  work  of 
their  master?  The  combination  of  the  writings  of 
different  prophets  in  the  same  volume  may  have 
been  accidental  or  intentional.  It  may  have  hap 
pened  accidentally  through  the  combination  of  writ 
ings  to  form  a  roll  of  a  certain  size,  or  it  may  have 
been  brought  about  intentionally,  with  the  object  of 
supplementing  or  completing  an  existing  work.  This 
may  have  been  done  without  the  slightest  idea  of 
fraud  or  bad  faith,  or  wish  to  give  currency  to  a 
prophecy  by  the  authority  of  a  great  name.  The 


LECT.  II  THE  BOOK  OF  ISAIAH  25 

Divine  message  was  regarded  as  something  far  greater 
than  the  human  messenger  through  whom  it  was 
communicated  :  it  threw  his  personality  entirely  into 
the  background.  We  know  absolutely  nothing  of 
some  of  the  prophets.  Joel,  the  son  of  Pethuel,  is 
a  mere  name  to  us.  Of  others,  such  as  Amos,  we 
know  nothing  but  what  we  learn  from  their  own 
writings.  History  does  not  mention  them,  even 
though,  like  Micah,  they  may  have  played  an  im 
portant  part  in  the  religious  movements  of  their  time. 

The  combination  of  the  works  of  more  than  one 
writer  in  the  same  volume  cannot,  in  view  of  what 
we  have  already  learned  as  to  the  origin  of  some 
books  of  the  Old  Testament,  be  regarded  as  impossible 
or  even  improbable.  But  the  evidence  for  it  must  in 
the  nature  of  things  be  wholly  internal  evidence.  It 
cannot,  as  we  have  seen,  rise  above  probability,  though 
that  probability  may  amount  to  practical  certainty. 
And  it  has  to  be  balanced  against  the  tradition,  which, 
whatever  may  be  its  meaning  or  value,  has  united 
the  writings  in  question  together  under  one  name. 

The  most  important  and  most  familiar  case  in 
which  modern  critics  have  agreed  to  see  the  work  of 
a  plurality  of  authors  in  one  book  is  the  book  of 
Isaiah.  Not  only  the  last  twenty-seven  chapters, 
but  considerable  portions  of  the  first  thirty-nine  chap 
ters,  are  thought  to  show  clear  indications  of  an  age 
later  than  that  of  Isaiah  the  contemporary  of  Heze- 
kiah,  and  of  a  writer  or  writers  clearly  distinguish 
able  from  that  prophet.  With  regard  to  the  portions 


26  DATE  OF  LECT. 

of  the  first  thirty -nine  chapters  which  are  thought 
to  he  the  work  of  some  prophet  other  than  Isaiah,  I 
do  not  wish  to  say  anything  now.  But  I  propose  to 
lay  before  you,  so  far  as  it  can  be  done  in  a  brief 
compass,  some  account  of  the  grounds  upon  which 
the  last  twenty- seven  chapters  are  attributed  to  a 
prophet — or,  possibly,  prophets,  though  for  our  present 
purpose  we  need  not  enter  upon  that  question — who 
lived  in  Babylonia  towards  the  close  of  the  Baby 
lonian  exile ;  for  those  grounds  appear  to  me  to  be  en 
tirely  convincing,  and  to  offer  one  of  the  best  examples 
of  the  methods  and  results  of  biblical  criticism. 

Let  it  be  remembered  that  the  problem  is  to  be 
approached  "  with  no  a  priori  principles  as  to  the 
nature  of  prophecy  or  the  capabilities  of  the  pro 
phetic  gift."  We  will  not  say  that  prediction  is 
impossible,  or  necessarily  limited  to  vague  generali 
ties.  Let  us  then  for  the  time  forget  that  this 
writing — or,  rather,  whether  it  is  the  work  of  one 
writer  or  of  several,  this  group  of  writings  —  is 
attached  to  the  book  of  Isaiah.  Let  us  simply 
interrogate  the  document  itself,  and  collect  the 
evidence  which  it  offers  concerning  its  author,  and 
the  time  and  place  and  circumstances  of  its  writing. 
Direct  statement  there  is  none.  Very  rarely  does 
the  author  let  his  own  personality  appear  at  all. 
But  of  indirect  evidence,  indicating  the  circumstances 
under  which  he  wrote,  there  is  no  lack. 

Jerusalem  is  in  ruins  ;  the  temple,  in  which  past 
generations  worshipped,  is  a  heap  of  ashes ;  the  cities 


n  ISAIAH  XL.-LXVI.  27 

of  Judali  are  deserted;  the  land  is  desolate.  Thy 
holy  cities  are  become  a  wilderness,  Zion  is  become  a 
wilderness,  Jerusalem  a  desolation.  Our  holy  and 
our  beautiful  house,  where  our  fathers  praised  TJiee,  is 
burned  with  fire;  and  all  our  pleasant  things  are  laid 
waste  (Is.  Ixiv.  10,  11). 

Israel  is  in  exile,  suffering  the  punishment  of  its 
sins.  Jehovah  has  surrendered  His  people  to  their 
enemies.  They  are  being  tried  in  the  furnace  of 
affliction.  Jerusalem  has  drunk  to  the  dregs  the  cup 
of  Jehovah's  fury.  She  lies  prostrate  in  the  dust. 
The  chains  of  captivity  are  on  the  neck  of  the 
daughter  of  Zion.  The  mother-city  Zion  is  bereaved 
of  her  children,  a  barren  exile,  wandering  to  and 
fro.  Her  children  are  scattered  from  their  home. 
Jehovah's  wife  is  divorced  from  Him  for  her  chil 
dren's  transgressions,  and  they  are  sold  into  slavery 
for  their  iniquities. 

Babylon  is  the  scene  of  Israel's  captivity.  Baby 
lon  is  the  tyrant  who  holds  Zion's  children  in  thrall. 
Babylon  has  been  Jehovah's  instrument  for  execut 
ing  His  judgments,  and  she  has  performed  her  task 
with  cruel  delight. 

The  exile  has  already  lasted  long.  It  seems  to 
have  become  permanent.  Jehovah  sleeps.  Zion 
fancies  herself  forgotten  and  forsaken.  The  weary 
decades  of  captivity  are  lengthening  out  into  an 
eternity  of  punishment. 

But  when  faith  and  hope  are  strained  to  the  point 
of  breaking,  deliverance  is  at  hand.  Jerusalem's 


28  THE  EXILE  LECT 

time  of  servitude  is  accomplished ;  satisfaction  has  been 
made  for  her  iniquity. 

The  decree  has  gone  forth  for  freedom,  redemption, 
restoration.  The  deliverer  is  on  his  way.  Cyrus 
has  been  raised  up  from  the  East.  He  is  already  in 
full  career  of  conquest.  Babylon  is  doomed.  Her 
gods  are  to  be  humbled.  Jehovah  is  about  to  lead 
forth  His  people  in  a  second  exodus  which  will  eclipse 
the  glories  of  the  first,  and  to  conduct  them  through 
the  wilderness  to  their  ancient  home.  Jerusalem 
will  be  rebuilt  and  the  temple  restored. 

Now  what  I  want  you  to  observe  is  this — and 
pray  do  not  take  the  statement  on  my  authority,  but 
verify  it  for  yourselves — that  the  prophecy  does  not 
profess  to  predict  the  destruction  of  Jerusalem,  the 
Babylonian  exile,  and  the  mission  of  Cyrus.  These 
things  are  described  or  assumed  as  existing  facts. 
Jerusalem  is  destroyed,  Israel  is  in  exile,  Cyrus  is 
already  triumphantly  advancing  from  point  to  point. 
What  is  foretold  is  the  speedy  deliverance  of  the 
exiles  from  their  captivity.  All  these  data  point  un 
mistakably  to  the  last  ten  years  of  the  Babylonian 
exile  as  the  time  at  which  the  prophecy  was  delivered. 

Moreover,  there  are  indications,  less  definite 
perhaps,  but  tolerably  convincing,  which  point  to 
Babylonia  as  the  place  in  which  the  prophet  was 
living.  He  speaks  in  the  presence  of  a  dominant 
heathenism.  Idolatry  in  all  its  grossness  and  stupid 
folly  surrounds  him.  He  has  watched  the  infatuated 
idolaters  manufacturing  their  gods,  and  carrying  them 


I!  AN  EXISTING  FACT  29 

in  solemn  procession,  and  setting  them  up  in  their 
temples.  With  unrivalled  eloquence,  inspired  by 
mingled  feelings  of  pity  and  indignation,  he  con 
trasts  the  power  and  wisdom  of  Jehovah,  the  living 
God,  the  God  of  Israel,  with  the  impotence  and 
ignorance  of  these  lifeless  idols.  The  whole  drift  of 
his  description  makes  it  plain  that  it  is  idolatry  in 
its  own  heathen  home  of  which  he  is  speaking,  not 
the  idolatry  of  apostate  Israelites  in  Judah.  More 
over  the  prophet  is  in  closest  touch  and  sympathy 
with  the  exiles.  He  is  fully  acquainted  with  their 
circumstances,  their  character,  their  sins,  their  hopes, 
their  fears,  their  faithlessness,  their  despondency; 
and  when  we  note  how  he  unites  himself  with  them 
in  confession,  in  thanksgiving,  in  earnest  pleading, 
we  can  scarcely  doubt  that  he  was  himself  one  of 
them. 

It  follows  that  if  this  prophecy  was  composed  in 
the  last  ten  years  of  the  exile,  by  a  prophet  who  was 
himself  an  exile,  living  among  the  exiles  in  Babylonia, 
its  author  was  not  Isaiah  the  son  of  Amoz,  the  con 
temporary  of  Hezekiah,  whose  life  must  have  ended 
more  than  a  century  before.  This  conclusion  is 
corroborated  by  the  evidence  of  style  and  language 
and  theological  ideas.  These  arguments  time  would 
not  allow  me  to  adduce  now,  and  this  is  the  less  to 
be  regretted  because,  although  they  form  a  very 
strong  confirmation  of  the  conclusion  drawn  from 
positive  indications,  they  are  not  in  themselves  so 
convincing,  and  cannot  well  be  stated  in  a  summary 


30  TRADITION  AND  LECT 

form  without  some  discussion  of  possible  answers 
and  qualifications.1 

We  have  then  to  weigh  the  conclusion  derived 
from  a  study  of  the  book  itself  against  the  tradition 
of  the  Jewish  Church,  which  ascribes  this  prophecy 
to  Isaiah.  That  tradition  is  undoubtedly  very 
ancient.  The  author  of  the  book  of  Ecclesiasticus 
regarded  these  prophecies  as  having  been  written  by 
Isaiah,  who  saw  by  an  excellent  spirit  wliat  should 
come  to  pass  at  the  last,  and  comforted  them  that 
mourned  in  Sion  (xlviii.  24) ;  and  his  authorship 
was  not  seriously  questioned  until  modern  times. 
But  we  know  nothing,  except  what  we  can  gather 
from  the  books  themselves,  of  the  circumstances 
under  which  the  writings  of  the  prophets  were 
collected ;  and  if  once  the  right  of  criticism  to 
confirm  or  dispute  the  statements  of  tradition  on 
the  ground  of  internal  evidence  is  admitted,  I  do 
not  see  how  we  can  resist  the  conclusion  that  these 
chapters  were  not  written  by  Isaiah,  but  by  an 
unknown  prophet  toward  the  close  of  the  Babylonian 
exile.  This  conclusion  rests,  let  me  repeat,  upon 
no  "  a  priori  arguments  as  to  the  impossibility  of 
prophecy,"  but  upon  a  simple  induction  from  the 
contents  of  the  book. 

No  doubt  the  problem  is  not  quite  so  simple  as 
the  broad  general  arguments  here  given  in  outline 
seem  to  represent.  For  instance,  there  is  a  section  of 

1  An  excellent  statement  of  them  will  be  found  in  Dr.  Driver's 
Isaiah,  his  Life  and  Times,  pp.  192  ff. 


n  CRITICISM  31 

the  prophecy  which  appears  to  go  back  into  pre- 
exilic  times,  and  speaks  as  though  the  Israel  of  the 
kingdom  were  still  existing.  But  I  believe  that  the 
prophet  is  borrowing  the  language  of  his  predecessors 
in  order  to  describe  the  old  sins  for  which  Israel  was 
suffering  in  exile ;  and  he  does  so  in  order  to 
emphasise  the  truth  of  the  continuity  of  national 
life,  and  to  show  the  people  how  the  guilt  of  old  sins, 
which  they  had  never  disowned  and  repented  of, 
still  clung  about  them. 

There  are,  moreover,  many  resemblances  of  thought 
and  style  between  this  book  and  the  acknowledged 
prophecies  of  Isaiah,  and  it  may  be  hard  to  see  how 
the  name  of  such  an  eminent  prophet  could  have  been 
lost,  or  how  his  work  came  to  be  incorporated  along 
witli  the  prophecies  of  Isaiah.  But  the  resemblances 
are  on  the  whole  less  than  the  differences ;  they  can 
be  accounted  for  by  the  Author's  familiarity  with 
Isaiah's  writings;  he  was  a  true  disciple  and 
successor  of  Isaiah.  In  such  a  disciple  Isaiah 
himself  lived  on;  where  could  a  more  fitting 
place  for  his  works  be  found  than  in  the  same 
volume  with  those  of  his  great  master  ?  Here  too, 
as  in  other  cases,  the  individuality  of  the  prophet 
who  was  charged  with  a  Divine  commission  seemed 
to  be  of  comparatively  little  moment.  The  messenger 
was  lost  sight  of  in  the  message  ;  nay,  the  more 
divinely  wonderful  the  message,  the  less  it  mattered 
to  posterity  to  know  from  whose  lips  or  pen  it  came. 

But  you  will  say,  what  do  we  gain  by  separating 


32  POSITIVE  GAIN  LBCT. 

these  prophecies  from  the  time -honoured  name  of 
Isaiah,  and  relegating  them  to  the  time  of  the  exile  ? 
We  should  indeed  be  glad,  as  a  German  commentator 
observes,  to  vindicate  this  most  wonderful  of  Old 
Testament  prophecies  for  the  greatest  of  the  Old 
Testament  prophets,  and  to  regard  it  as  the  crown  of 
Isaiah's  work.  And  it  will  inevitably  seem  to  many 
students  of  the  Bible  that  in  assigning  the  prophecy 
to  a  date  so  near  to  the  events  which  it  foretells  we 
are  detracting  from  its  truly  predictive  character, 
and  diminishing  its  value.  But  Isaiah  is  great 
enough  to  share  his  glory  with  this  disciple  in  whom 
being  dead  he  yet  spoke;  and,  paradox  as  it  may 
seem,  the  truly  prophetic  character  of  the  work  gains 
by  being  referred  to  the  time  of  the  exile.  For  while 
it  is  conceivable  that  Isaiah  might  have  been  trans 
ferred  in  spirit  to  a  future  age,  and  taking  his  stand 
in  the  midst  of  tribulations  which  he  foresaw  were  to 
come  have  predicted  the  deliverance  which  was  to 
follow  them,  such  a  hypothesis  is  not  in  accordance 
with  the  general  economy  of  revelation.  The  more 
carefully  we  study  the  Old  Testament,  the  more 
constantly  are  we  impressed  with  what  may  be 
called  the  circumstantial  origin  of  prophecy,  with  the 
fact  that  the  teaching  of  one  prophet  after  another 
arose  directly  out  of  the  circumstances  of  his  own 
time,  and  was  providentially  designed  to  meet  the 
needs  of  that  time.  Adaptation  is  a  law  of  Divine 
action  in  revelation  as  well  as  in  nature.  Here,  on 
the  other  hand,  if  the  prophecy  were  Isaiah's,  we 


II  FROM  THE  CRITICAL  VIEW  33 

should  have  an  example  of  a  prophecy  entirely  dis 
connected  from  the  events  of  the  author's  time,  the 
practical  value  of  which  would  not  have  been  felt  for 
at  least  a  century  after  his  death.  And  prediction, 
though  one  of  a  prophet's  credentials,  was  not  the 
whole,  or  even  the  most  important  part,  of  his  work. 
That  such  a  prophet  as  the  author  of  this  work  was 
raised  up  at  this  unique  crisis  in  Israel's  history,  is 
surely  even  a  greater  proof  of  God's  superintending 
care  and  providence  than  the  abstract  prediction  of 
events  a  century  and  a  half  beforehand  could  have 
been  of  His  omniscience.  If  ever  an  age  needed  the 
living  voice  of  a  prophet,  it  was  this  age  of  the 
closing  years  of  the  exile  ;  and  it  was  in  this  crisis,  a 
crisis  not  only  in  the  history  of  Israel,  but  of  the 
history  of  the  world's  redemption,  that  (as  criticism 
tells  us)  God  raised  up  a  prophet  second  to  none  of 
the  older  prophets  save  Isaiah  himself,  to  comfort  the 
desponding  spirits  of  the  exiles,  and  to  bring  home  to 
them  the  conviction  of  the  grandeur  of  Israel's 
mission  for  the  world,  and  the  certainty  that  Jehovah, 
who  had  chosen  Israel  to  be  His  servant  to 
accomplish  this  mission,  would  assuredly  fulfil  His 
purpose.  If  any  prophecy  bears  the  stamp  of  Divine 
appropriateness  it  is  this,  and  it  is  only  when  it  is 
brought  into  the  closest  connexion  with  the  circum 
stances  of  the  closing  years  of  the  exile  that  it  gains 
life  and  reality,  and  that  its  full  significance  can  be 
appreciated. 


34  COMPOSITE  CHARACTER  LEOT 

When  we  turn  to  the  third  great  division  of  the 
Old  Testament,  the  'Writings'  or  Hagiographa,  we 
find  similar  indications  in  some  of  the  books  that 
they  have  had  a  long  literary  history  before  they 
reached  their  present  form.  Let  us  take  first,  as 
the  simplest  and  most  readily  intelligible  example, 
the  book  of  Proverbs.  In  it  external  landmarks 
coincide  most  remarkably  with  differences  of  in 
ternal  characteristics.  The  book  bears  the  title : 
The  proverbs  of  Solomon,  the  son  of  David,  king  of 
Israel;  and  we  may  believe  that  it  does  so  with 
justice,  because  Solomon  was  the  originator  of  the 
proverbial  philosophy  which  is  collected  in  it.  But 
directly  we  examine  it,  we  see  that  it  bears  upon  the 
face  of  it  the  clear  marks  of  being  a  composite  work, 
all  the  parts  of  which  cannot  be  due  to  the  same 
author  or  the  same  period.  The  first  nine  chapters 
contain  a  series  of  hortatory  discourses;  and  these 
are  followed  by  the  primary  collection  of  'Solo 
monic'  proverbs,  properly  so  called  (x.  1 — xxii. 
16),  which  bears  the  special  title  (x.  1)  :  The  proverbs 
of  Solomon.  To  this  is  appended  a  collection  of 
words  of  the  wise  (xxii.  17 — xxiv.  22),  with  a 
further  short  supplement  (xxiv.  23-34).  Then  comes 
a  second  collection  of  '  Solomonic '  proverbs  (xxv. — 
xxix.),  bearing  the  title,  These  also  are  proverbs  of 
Solomon  which  the  men  of  Hezekiah  king  of  Judah 
copied  out.  The  book  concludes  with  certain  say 
ings  of  Agur  (xxx.),  and  of  Lemuel  (xxxi.  1-9),  and 
an  acrostic  poem  (xxxi.  10-31), 


II  OF  THE  BOOK  OF  PROVERBS  35 

Now  the  three  principal  sections  of  the  book 
are  distinguished  by  marked  internal  character 
istics.  The  introductory  discourses  (i. — ix.)  are  not, 
strictly  speaking,  proverbs  at  all,  but  a  series  of 
short  didactic  poems  or  exhortations,  the  general 
purport  of  which  is  to  recommend  wisdom  in  view 
of  the  various  dangers  to  which  the  young  men 
of  the  time  were  exposed.  The  proverbs  contained 
in  the  first  collection  (x. — xxii.  16)  are  all  dis- 
tichs,  consisting  of  two  lines  only,  and  they  are 
mainly  of  the  form  called  antithetic ;  that  is  to  say, 
the  truth  stated  in  the  first  line  is  confirmed  or 
illustrated  by  the  contrast  of  its  opposite  in  the 
second.  In  the  second  collection  (xxv. — xxix.)  there 
are  many  proverbs  of  more  than  two  lines,  and  they  are 
chiefly  of  the  parabolic  or  emblematic  form.  Indeed, 
proverbs  of  this  kind  are  so  common  that  the  collec 
tion  has  been  compared  to  a  picture  scrap-book  with 
explanatory  titles  written  underneath  the  pictures. 

Here  obviously  are  interesting  problems  for  the 
critic  to  solve.  Is  this  remarkable  difference  of  form 
and  character  in  the  proverbs  of  the  two  collections 
due  to  the  taste  of  the  collectors  or  to  the  object  for 
which  the  collections  were  made  ?  or  is  it  due  to  a 
difference  in  the  age  of  the  proverbs,  the  simpler 
form  being  the  older,  the  expanded  and  developed 
form  the  later?  Was  the  introduction  a  separate 
work,  or  was  it  composed  as  a  preface  to  one  of  the 
collections,  or  to  the  whole  book,  after  the  collections 
had  been  united?  May  we  suppose  that  any  con- 


36  COMPOSITE  CHARACTER  LECT. 

siderable  part  of  the  proverbs  in  these  collections 
proceeded  from  Solomon  himself,  or  are  there  in 
ternal  characteristics  inconsistent  with  such  a  view  ? 
These  are  questions  which  I  can' only  throw  out,  and 
cannot  stop  to  answer.  I  will  only  say  now,  that  as 
there  are  remarkable  differences  between  the  form  of 
the  proverbs  in  the  first  collection  and  that  of  the 
proverbs  in  the  second  collection,  there  are  also 
remarkable  differences  in  the  condition  of  affairs 
and  the  historical  situation  which  they  reflect.  The 
proverbs  of  the  first  collection  belong  to  a  time  when 
men  knew  the  kingdom  from  its  best  side  ;  those 
of  the  second  collection  contain,  references  to  the 
miserable  condition  of  the  people,  due  to  the  oppress 
ive  behaviour  of  the  nobles  and  the  evil  effects  of 
misgovernment,  which  clearly  reflect  the  disastrous 
experiences  of  a  reign  like  that  of  Ahaz.  On  these 
and  other  grounds  we  are  led  to  the  conclusion  that 
much  of  the  book  must  belong  to  a  later  age  than 
Solomon's,  and  must  reflect  the  history  not  of  one 
age,  but  of  many,  and  the  thought  not  of  a  single 
individual,  but  of  many  generations. 

From  the  book  of  Proverbs  we  turn  to  the 
Psalter ;  and  here  too  we  find  plain  proof  that  the 
book  has  had  a  long  literary  history.  As  the 
Proverbs  of  Solomon  derived  their  title  from  the 
sage  who  we  may  believe  founded  the  school  of 
proverbial  wisdom  in  Israel,  so  the  Psalter  derived 
its  popular  name  from  the  poet  who,  in  spite  of 
recent  criticism,  I  must  still  believe  was  the  founder 


rr  OF  THE  PSALTER  37 

of  the  sacred  poetry  of  Israel  and  of  the  Catholic 
Church.  It  is  true  that  the  Psalms  are  not  in  the 
Old  Testament  called  as  a  whole  the  Psalms  of 
David,  yet  already  in  New  Testament  times  the 
whole  collection  appears  to  have  been  called  by  his 
name,  and  he  was  popularly  regarded  as  the  author  of 
it.1  This  is  instructive,  for  not  only  is  no  claim  made 
in  the  Psalter  itself  for  the  Davidic  authorship  of  all 
the  Psalms,  but  it  is  obvious  from  their  contents  that 
many  of  them  could  not  have  been  written  by  him. 

The  book  of  Psalms  is  a  subject  which  might 
well  have  a  whole  course  of  lectures  to  itself;  and 
all  I  wish  to  do  now  is  to  indicate  one  or  two  points 
in  which  it  illustrates  the  general  idea  which  I  am 
trying  to  put  before  you,  that  the  books  of  the  Old 
Testament  have  grown  to  their  present  form  by  pro 
cesses  of  editing  and  compilation  and  collection 
going  on  through  long  periods.  First,  then,  with 
reference  to  the  origin  of  particular  Psalms,  I 
should  like  you  to  note  how  Psalms  were  revised 
and  adapted  and  combined  by  later  poets  or  editors. 
We  have  positive  evidence  of  this.  The  Eighteenth 
Psalm  is  found  in  the  second  book  of  Samuel  as  well 
as  in  the  Psalter ;  and  there  are  numerous  variations 
between  the  two  copies.  Some  of  them  are  mani 
festly  due  to  the  mistakes  of  scribes  in  copying  ;  but 
others  are  plainly  due  to  deliberate  revision  of  the 
text.  The  Fourteenth  Psalm,  again,  recurs  as  the 
Fifty-third,  and  here  again  there  are  some  remark  - 
1  Cf.  Heb.  iv.  7. 


38  THE  DIVISIONS  LBCT, 

able  variations ;  and  it  seems  to  me  to  be  the 
most  probable  explanation,  that  the  conclusion  of 
the  Psalm  was  altered  by  some  poet  or  editor  who 
wished  to  adapt  it  to  the  circumstances  of  his  own 
time,  by  introducing  an  allusion  to  a  special  event, 
not  improbably  the  destruction  of  Sennacherib.  We 
know  how  in  the  present  day  the  compilers  of 
hymnals  have  in  some  cases  altered  and  added  to 
the  hymns  even  of  living  poets.  Once  again,  the  One 
hundredth  and  eighth  Psalm  is  simply  a  combination 
of  portions  of  the  Fifty-seventh  and  Sixtieth  Psalms. 
Now  when  we  find  these  instances  actually  before 
our  eyes,  we  are  justified  in  assuming,  if  critical  con 
siderations  require  it,  that  other  Psalms  owe  their 
present  form  to  revision  and  adaptation  and  com 
bination,  and  we  need  not  be  shocked  if  comment 
ators  take  such  a  view,  and  regard  the  Nineteenth 
Psalm,  for  example,  or  the  Twenty-seventh,  as  com 
binations  of  poems  by  different  authors. 

With  reference  to  the  origin  of  the  Psalter  as  a 
whole,  I  need  only  point  to  what  is  probably  familiar 
to  you  all,  that  there  are  three  main  divisions  in  the 
Psalter.  First,  there  is  the  'Davidic'  collection, 
Ps.  i. — xli.,  all  the  Psalms  in  which  except  three 
bear  the  name  of  David.  Secondly,  there  is  the 
'Elohistic'  collection,  so  called  because  EloTiim,  i.e. 
God,  is  used  in  it  in  the  place  and  almost  to  the 
exclusion  of  the  name  Jehovah.  This  collection 
extends  from  Ps.  xli.  to  Ps.  Ixxxiii.,  and  Ps.  Ixxxiv. — 
Ixxxix.  form  an  appendix  to  it  and  may  be  classed 


II  OF  THE  PSALTER  39 

along  with  it,  although  they  are  not  marked  by  the 
peculiar  use  of  Elohim.  This  collection  has  itself 
been  formed  by  the  union  of  smaller  collections 
of  Psalms  bearing  the  names  of  the  Sons  of  Korah, 
of  Asaph,  and  of  David,  and  its  Elohistic  character 
is  due,  I  believe,  to  the  hand  of  an  editor.  In  the 
third  division,  Ps.  xc. — cl.,  most  of  the  Psalms  are 
anonymous,  but  a  few  bear  the  name  of  David. 

It  is  an  interesting  problem,  and  one  which  is 
worth,  while  examining  for  a  moment  here,  for  the 
sake  of  the  side-light  which  it  may  throw  upon  the 
composite  authorship  of  prophetic  books,  how  far  the 
titles  which  ascribe  Psalms  to  David  can  be  regarded 
as  trustworthy.  Most  critics  agree  that  many  of  the 
Psalms  which  bear  his  name  cannot  have  been  written 
by  him.  Many  Psalms  ascribed  to  him  assume  situa 
tions  and  circumstances  wholly  unlike  any  in  which 
he  can  be  supposed  to  have  been  placed,  and  contain 
expressions  which  he  can  hardly  have  employed; 
the  language  of  some,  e.g.  cxxxix.,  is  unquestionably 
late;  others,  e.g.  Ixxxvi.,  are  mere  compilations. 
While,  then,  a  certain  relative  weight  may  be  assigned 
to  the  title  A  Psalm  of  David,  its  probability  must 
in  each  case  be  tested  by  the  internal  evidence  of  the 
contents  of  the  Psalm. 

But  how  did  these  titles  come  to  be  prefixed  to 
the  Psalms  ?  All  the  Psalms  in  the  first  book  (with 
the  exception  of  the  first  two,  which  are  prefatory, 
and  Ps.  xxxiii.)  bear  the  name  of  David;  and  it  is 
not  unlikely  that  they  were  taken  from  a  collec- 


40  PSALMS  OF  DAVID  LECT. 

tion  which  bore  some  such  name  as  The  Psalms 
of  David,  or  perhaps,  The  Prayers  of  David  (Ps. 
Ixxii.  20)  ;  not  that  all  the  poems  in  the  collec 
tion  were  written  by  David,  but  because  he  was 
the  original  founder  of  it,  and  the  most  famous 
contributor  to  it.  We  commonly  speak  of  Newman's 
Lyra  Apostolica.  though  five  other  writers  beside 
Newman  contributed  to  it.  Then  when  the  Psalms 
of  this  collection  were  taken  over  into  the  Psalter, 
the  name  of  David  was  placed  at  the  head  of  each 
Psalm  taken  from  it.  With  regard  to  the  Psalms  in 
the  later  books  which  bear  the  name  of  David,  it  is 
possible  that  some  of  them  may  be  authentic  pro 
ductions  of  his,  which  had  not  found  a  place  in  the 
earlier  collection.  But  it  is  also  possible  that  imi 
tations  of  Davidic  Psalms  may  have  been  called  by 
his  name  without  the  slightest  intention  of  fraud ; 
or  again,  that  Psalms  may  have  been  written  by 
other  poets  to  illustrate  particular  episodes  in  his 
life,  or  to  express  the  thoughts  which  might  be  sup 
posed  to  have  been  in  his  mind  on  certain  occasions ; 
and  these  again  may  easily  have  had  his  name  affixed 
to  them,  without  any  idea  of  passing  them  off  as  his 
for  the  sake  of  giving  them  currency  and  authority. 
Delitzsch  observes1  that  it  was  characteristic  of  the 
spirit  and  custom  of  ancient  historians  and  poets, 
and  especially  those  of  the  Bible,  to  live  themselves 
into  the  modes  of  thought  and  expression  of  great 
men,  and  by  imitating  their  thoughts  and  feelings, 

1  Genesis,  p.  30. 


il  THE  PENTATEUCH  41 

make  themselves  their  organs.  Much  doubt  rests, 
and  must  necessarily  reft,  upon  the  authorship  of 
most  of  the  Psalms,  and  even  the  age  to  which  a 
particular  Psalm  is  to  be  attributed  may  be  quite 
uncertain;  but  I  cannot  but  think  that  it  is  an 
extreme  and  passing  phase  of  criticism  which  would 
deny  the  existence  of  Davidic  Psalms  entirely,  and 
relegate  all  the  Psalms,  with  perhaps  one  or  two  excep 
tions,  to  the  post-exilic  or  even  the  Maccabaean  age.3 

We  come  now  to  the  Pentateuch,  or  to  use  the 
language  of  modern  criticism,  which  on  literary 
grounds  connects  the  book  of  Joshua  with  the  five 
preceding  books,  the  Hexateuch.  I  have  reserved 
this  to  the  last,  because  it  seemed  to  me  that  we 
might  most  advantageously  approach  the  question  of 
its  origin  by  a  consideration  of  the  somewhat  simpler 
and  less  controverted  questions  of  the  origin  of  the 
Historical,  Prophetical,  and  Poetical  Books.  For, 
somehow  or  other,  the  critical  analysis  of  the  Hexa 
teuch  has  been  viewed  in  this  country  with  more  sus 
picion  and  disfavour  than  critical  inquiries  into  the 
origin  and  composition  of  the  other  books  of  the  Old 
Testament.  If,  however,  you  have  followed  me  thus 
far,  you  will  be  prepared  to  regard  it  as  at  least  not 
antecedently  improbable  that  the  Hexateuch,  like  so 
many  of  the  other  books,  is  composite  in  its  origin,  and 
has  a  long  literary  history.  Modern  criticism  claims, 
and  claims  with  justice,  to  have  proved  that  it  is  so, 

1  See  Note  B. 


42  THE  PENTATEUCH  DOES  NOT  CLAIM         LECT 

First  let  us  clear  the  ground  by  interrogating 
the  books  themselves,  anil  inquiring  what  they 
have  to  say  about  their  own  authorship.  The  Pen 
tateuch  nowhere  claims  to  have  been  written  by 
Moses.  That  it  was  entirely  written  by  Moses,  with 
the  exception  of  the  account  of  his  death  and  burial 
in  the  concluding  verses  of  Deuteronomy,  which  was 
added  by  Joshua  (though  according  to  some  author 
ities  even  these  verses  were  written  by  Moses  him 
self),  is  simply  a  Jewish  tradition  which  passed  into 
the  Christian  Church  and  was  commonly  accepted 
until  modern  times.  The  tradition  of  the  Mosaic 
authorship  was  already  well  established  in  New 
Testament  times  ;  but  as  we  have  already  remarked, 
the  adoption  in  the  New  Testament  of  popular  and 
current  nomenclature  cannot  foreclose  investigation 
in  literary  any  more  than  in  scientific  questions. 

What,  then,  has  the  Pentateuch  itself  to  say  about 
its  author  ?  Time  forbids  me  to  go  into  the  question  in 
detail,  but  the  facts  are  briefly  these.  Genesis  contains 
no  statement  whatever  about  its  author.  In  the  three 
middle  books  of  the  Pentateucli  Moses  is  said  to 
have  been  directed  to  commit  to  writing  accounts  of 
certain  events,  and  to  have  recorded  certain  laws  and 
other  matters  ;  but  these  statements  refer  to  compara 
tively  small  portions  of  the  whole  work.  They 
include  the  curse  upon  Amalek  (Ex.  xvii.  14) ;  the 
book  of  the  covenant  (Ex.  xx. — xxiii. ;  see  Ex.  xxiv. 
4-7) ;  the  short  code  of  laws  which  is  given  in 
connexion  with  the  restoration  of  the  broken  Tables 


II  TO  HAVE  BEEN  WRITTEN  BY  MOSES  43 

of  the  Law  (Ex.  xxxiv.  10-26  ;  see  Ex.  xxxiv.  27, 
28) ;  and  the  list  of  the  stations  in  the  journey  of 
the  Israelites  through  the  wilderness  (Num.  xxxiii.  2). 
Besides  these  references  to  documents  written  by 
Moses,  there  is  an  interesting  mention  in  Num. 
xxi.  14  f.  of  the  look  of  the  wars  of  Jehovah,  from 
which  the  very  ancient  fragments  of  poetry  quoted 
in  that  chapter  were  probably  taken. 

In  Deuteronomy,  on  the  other  hand,  there  are 
statements  which  at  first  sight  may  seem  to  attribute 
the  writing  of  the  whole  Pentateuch  to  Moses.  A 
closer  examination,  however,  shows  that  they  cannot 
refer  even  to  the  whole  of  Deuteronomy.  It  is  said 
that  he  wrote  the  words  of  this  law  in  a  look  (xxxi. 
24;  cf.  vv.  9,  26),  but  exactly  similar  language  is 
used  when  it  is  evident  that  the  reference  cannot 
be  to  the  whole  law,  or  even  to  the  whole  of 
Deuteronomy.  It  is  plain,  for  example,  that  the 
command  to  write  all  the  words  of  this  law  upon  the 
stones  which  were  to  be  set  up  on  Mount  Ebal 
(xxvii.  3)  can  only  refer  to  a  nucleus  of  the  law, 
perhaps  no  more  than  the  Ten  Commandments.  It 
is  also  said  that  Moses  wrote  his  song  (xxxi.  19,  22). 

So  far  as  the  Pentateuch  itself  is  concerned,  we 
may  safely  come  to  the  conclusion  that  it  makes  no 
claim  to  have  been  written  by  Moses,  and  that  we 
are  free  to  examine  what  indirect  evidence  as  to  its 
origin  can  be  derived  from  the  books  themselves. 
And  it  may  be  taken  as  the  accepted  result  of  such 
an  examination,  that  the  Pentateuch  is  a  composite 


44  COMPONENT  ELEMENTS  LECT, 

work,  which  has  grown  into  its  present  form  by  the 
combination  of  a  plurality  of  documents. 

The  principal  grounds  upon  which  the  composite 
origin  of  the  Pentateuch  is  maintained  are  briefly 
the  following :  (1)  Different  parts  of  it  are  distin 
guished  by  the  use  of  the  different  Divine  names, 
Elohim  and  Jehovah.  (2)  It  contains  duplicate 
accounts  of  the  same  events,  sometimes  placed  side 
by  side,  as  the  two  accounts  of  creation ;  and  some 
times  fused  into  one  narrative,  as  the  two  accounts 
of  the  Flood.  (3)  The  portions  thus  marked  by  the 
use  of  the  Divine  names,  or  standing  as  duplicate 
narratives  of  the  same  events,  are  found  to  be  further 
distinguished  by  peculiarities  of  language  and  con 
ception.  (4)  Inconsistencies  and  contradictions  are 
to  be  observed,  which  can  scarcely  be  reconciled  with 
any  theory  of  unity  of  authorship. 

A  vast  amount  of  labour  and  ingenuity  has  been 
spent  upon  the  critical  analysis  of  the  Hexateuch, 
with  the  result  that  there  is  a  very  general  consensus 
that  four  principal  documents  have  been  combined 
to  form  the  Hexateuch  as  it  now  stands.  (1)  There 
is  the  document  which  forms  the  basis  of  the  whole, 
and  is  therefore  often  spoken  of  as  the  "  foundation 
document "  (Grundschrift).  It  is  also  often  called 
the  Priests'  Code,  because  the  ceremonial  legislation 
in  Exodus,  Leviticus,  and  Numbers  formed  the  chief 
part  of  it.  It  began  with  the  account  of  creation  in 
Gen.  i. — ii.  3,  and  contained  an  outline  of  the  patri 
archal  history.  To  it  belongs  in  the  main  the  de- 


ii  OF  THE  PENTATEUCH  45 

scription  of  the  distribution  of  the  land  in  Joshua 
xiii. — xxi.  In  this  document  the  name  Elohim  (God) 
is  used  in  the  primitive  period  before  Abraham.  In 
the  patriarchal  age  the  name  EL  Shaddai  (God 
Almighty)  appears.  From  Ex.  vi.  onward  Jehovah 
is  employed.  (2)  and  (3)  Two  parallel  narratives  of 
the  patriarchal  and  early  history  of  Israel,  one 
marked  by  the  use  of  the  name  Jehovah,  the  other 
by  the  use  of  the  name  Eloliim.  These  were  com 
bined  at  an  early  date  by  a  compiler  who  took  such 
extracts  from  each  as  suited  his  purpose,  and  the 
result  may  be  termed  the  'prophetical  narrative.' 
It  contained  legislative  matter,  both  civil  and  reli 
gious,  e.g.  Ex.  xx. — xxiii.,  as  well  as  history ;  but  it  is 
of  a  simple  and  elementary  kind.  (4)  Deuteronomy. 
The  difference  of  style  between  these  different 
elements  is  well  marked.  "  The  priestly  narrative," 
says  Professor  Driver,  "  is  characterised  by  a  system 
atic  arrangement  of  material ;  great  attention  is  paid 
in  it  to  chronological,  genealogical,  and  other  statis 
tical  data  ;  it  is  minute  and  circumstantial,  even  in 
its  aim  to  attain  precision  not  avoiding  repetitions ; 
it  abounds  in  stereotyped  phrases  and  formulae.  The 
prophetical  narrative  is  free  and  flowing,  it  details 
scenes  and  conversations  with  great  force  and  vivid 
ness  ;  the  style  is  much  more  varied,  and  its  repre 
sentations  of  the  Deity  are  far  more  anthropomorphic 
than  those  of  the  priestly  document."  .  .  ,  "The 
characteristic  feature  in  Deuteronomy  is  its  parenetic 
treatment  of  the  laws,  and  the  stress  which  it  lays 


46  DATE  OF  LECT 

upon  the  moral  and  spiritual  motives  which  should 
prompt  the  Israelite  to  the  observance  of  them."  l 

These  documents  themselves  had  a  literary  history 
before  they  were  welded  together  in  our  present 
Hexateuch.  They  were  composed  out  of  existing 
elements,  partly  oral  and  partly  documentary. 

Critics  are  fairly  unanimous  in  distinguishing 
these  different  sources,  but  they  are  not  so  unani 
mous  as  to  their  chronological  order  and  actual  dates. 
For  a  long  time  it  was  supposed  that  the  '  primary 
document'  or  'priestly  code'  to  which  belongs  the 
ceremonial  legislation  was  the  oldest  document,  and 
Deuteronomy  the  latest;  but  the  theory  which  is 
now  most  in  favour  regards  the  '  prophetic  narrative/ 
with  its  simple  legislation,  as  the  oldest,  Deuteronomy 
as  an  intermediate  stage,  and  the  '  priestly  code '  as 
a  later  codification  of  the  developed  ceremonial 
law.  It  would  carry  us  far  beyond  our  present 
limits  of  time,  and  indeed  beyond  the  strict  limits  of 
our  subject,  to  discuss  the  relation  of  these  docu 
ments  to  one  another  and  to  the  other  books  of  the 
Old  Testament.  What  I  have  wished  to  make 
clear  to  you  is  simply  this,  that  the  compilation  of 
the  Hexateuch  from  pre-existing  sources  must  be 
accepted  as  one  of  the  certain  results  of  critical 
inquiry.  For  the  rest,  I  must  content  myself  with 
quoting  the  words  of  Delitzsch.2  "  Such  a  distinc 
tion  of  sources  naturally  involves  temporal  succes 
sion  .  .  .  but  though  in  more  exactly  determining 
1  Contemporary  Review,  Feb.  1890.  2  Genesis,  p.  18. 


II  THE  DOCUMENTS  47 

the  dates  of  the  various  elements  we  may  have  to 
come  down  to  times  far  later  than  the  Mosaic  age, 
this  does  not  exclude  the  possibility  that  the  narra 
tive  rests  on  tradition,  and  the  codified  law  springs 
from  Mosaic  roots."  Similarly  with  reference  to 
Deuteronomy  he  says  :  "  We  assume  for  these  testa 
mentary  discourses  a  traditional  substratum,  which 
the  free  reproduction  follows.  .  .  .  The  author  of 
Deuteronomy  has  completely  appropriated  the 
thoughts  and  language  of  Moses,  and  from  a  genuine 
oneness  of  mind  with  him  reproduces  them  in  the 
highest  intensity  of  Divine  inspiration." 

There  is  one  point  connected  with  the  origin  of  the 
Pentateuch  so  remarkable  that  I  cannot  refrain  from 
briefly  noticing  it.  The  decipherment  of  the  cuneiform 
tablets  brought  from  Assyria  has  revealed  the  start 
ling  fact  that  the  ancient  Babylonians  possessed 
accounts  of  the  Creation  and  the  Flood,  and  according 
to  the  most  recent  discoveries,  of  the  Fall  also — but 
on  this  point  I  am  told  by  one  who  has  a  good  right 
to  speak  that  we  must  still  reserve  judgment — so 
closely  resembling  those  of  Genesis,  that  it  is 
impossible  to  suppose  that  they  are  independent  one 
of  another.  When  and  how  did  these  narratives 
come  from  Babylonia  to  Palestine?  Some  critics 
have  attempted  to  maintain  that  the  Hebrews  only 
became  acquainted  with  the  Babylonian  legends 
during  the  exile.  Such  a  theory  is  in  itself  so 
intrinsically  improbable  that  it  would  require  to  be 
supported  by  the  very  strongest  proof.  Is  it  likely 


48  PRIMITIVE  TRADITIONS  LECT 

that  the  Israelites  in  exile  would  have  adopted  the 
traditions  of  their  oppressors,  and  even  placed  them 
in  the  forefront  of  the  Law  ?  Did  the  nation  whose 
earliest  prophets  insisted  with  such  eloquence  upon 
the  creative  omnipotence  of  Jehovah,  possess  no 
account  of  creation  until  the  exile  ?  But  apart  from 
this,  it  is  pointed  out  by  Schrader,  one  of  the  fore 
most  students  of  these  inscriptions,  that  it  is  the 
Jehovistic  document  which  most  resembles  the 
Babylonian  legends,  and  this  document  is  acknow 
ledged  on  all  hands  to  be  much  earlier  than  the 
exile.  By  far  the  most  probable  way  of  accounting 
for  the  resemblance  is  to  suppose  that  the  Hebrews 
brought  these  primitive  legends  with  them  when 
they  migrated  from  Ur  of  the  Chaldees.  Of  the 
significant  difference  between  the  Babylonian  narra 
tives  and  those  of  Genesis  I  shall  have  occasion  to 
speak  in  my  fourth  lecture.  Now  I  will  only  add 
that  if  this  view  is  the  true  one,  there  are  elements 
in  the  Hexateuch  of  vast  antiquity,  coming  down 
from  the  twilight  ages  of  the  childhood  of  the  world 
before  the  call  of  Abraham.  The  documents  which 
can  be  traced  in  the  Hexateuch  already  had  a 
literary  history  and  embodied  the  traditions  of  many 
generations  before  they  reached  the  form  in  which 
they  were  found  by  the  redactor  who  united  them 
into  the  present  structure. 

I  have  dealt  in  these  first  two  lectures  with  the 
outward  form  of  some  of  the  books  of  the  Old  Testa-       ^ 


ii  THE  DUTY  OF  CRITICISM  49 

ment.  I  have  endeavoured  to  give  some  idea  of  the 
literary  processes  by  which  they  were  brought  into 
their  present  shape.  I  am  aware  that  such  dealing 
with  Holy  Scripture  seems  to  some  devout  lovers  of 
the  Bible  unprofitable  if  not  irreverent,  unspiritual 
if  not  profane.  Unquestionably  our  highest  con 
cern  is  not  with  the  outward  form,  but  with  the 
life  which  animates  that  form ;  not  with  the  letter, 
but  with  the  spirit  which  is  breathed  into  all  these 
manifold  documents,  giving  them  a  common  unity, 
and  stamping  them  all  as  parts  of  one  Divine  plan 
and  purpose.  Yet  it  is  the  duty  not  less  than  the 
right  of  the  Christian  student  to  investigate  by  every 
means  in  his  power  the  origin  of  those  books  which 
he  holds  to  be  the  title-deeds  of  his  faith.  He  must 
not  be  deterred  by  the  fact  that  such  researches  have 
often  been  carried  on  in  a  spirit  the  very  reverse  of 
reverent,  and  with  the  aim  rather  of  discrediting  the 
Bible  than  of  discovering  the  truth  regarding  its 
origin  with  a  view  to  its  better  interpretation.  He 
must  work  with  an  open  mind  and  a  good  courage, 
neither  hastily  accepting  what  is  new  nor  obstinately 
clinging  to  what  is  old  ;  not  anxiously  inquiring  how 
much  of  old  traditional  views  may  be  retained  and 
how  little  conceded  in  the  direction  of  change,  but 
patiently  and  impartially  endeavouring  to  ascertain, 
so  far  as  it  is  possible  to  ascertain,  the  exact  facts  of 
the  case.  If  the  critical  study  of  the  Bible  is  pur 
sued  in  this  spirit,  "  every  result  which  can  be  surely 
established  will  teach  us  something  of  the  manner 

E 


50  THE  USE  OF  CRITICISM  LEOT.  n 

of  God's  working,  and  of  the  manner  in  which  He 
provides  for  our  knowledge  of  it."  l  But  criticism, 
it  must  always  be  remembered,  is  not  an  end  in  itself, 
but  a  means, — a  means  towards  the  better  understand 
ing  for  ourselves  and  our  times  of  the  one  Divine 
message  communicated  to  man  in  many  parts  and 
in  many  fashions. 

1  Bishop  Westcott,  Hebrews,  p.  493. 


LECTUKE  III 

THE  PRESERVATION  OF  THE   OLD   TESTAMENT 
KaOus  Traptdoo-av  rjfuv.—ST.  LUKE  i.  2. 

FROM  the  consideration  of  the  origin  of  the  Old 
Testament  we  pass  to  the  history  of  its  preservation. 
What  is  known  of  the  way  in  which  the  text  of  the 
Old  Testament  has  been  handed  down  through  all 
the  centuries  which  have  elapsed  since  even  the 
latest  book  in  it  was  written  ?  Through  what  vicis 
situdes  has  it  passed  in  that  long  history  ?  Can  we 
believe  that  the  existing  Hebrew  text  faithfully 
represents  the  original  archetypes,  or  must  we  admit 
that  it  has  suffered  corruption  and  alteration  in  the 
process  of  transmission  ?  If  the  admission  must  be 
made,  what  is  the  extent  of  the  corruption,  and  what 
means,  if  any,  have  we  for  restoring  the  true  text  ? 

The  subject  is  no  doubt  a  somewhat  technical  one, 
and  it  is  in  many  respects  extremely  obscure  ;  but  it 
seems  to  me  that  the  broad  general  outline  which  is  all 
that  can  be  given  here  may  not  be  without  interest, 
and  certainly  is  of  importance  in  its  bearing  on 
the  results  arrived  at  in  the  preceding  lectures.  We 


52  THE  OLD  TESTAMENT  NOT  EXEMPTED       LECT. 

have  seen  that  many  of  the  books  of  the  Old  Testa 
ment  are  the  result  of  literary  processes,  in  some  cases 
of  long  and  complicated  literary  processes.  It  pleased 
God  to  communicate  His  revelation  of  Himself  to 
man  through  men,  and  it  did  not  please  Him  to 
exempt  the  records  of  that  revelation  from  the 
literary  and  historical  methods  of  the  age  and  the 
country.  Those  records  were  placed  in  men's  hands 
to  transmit  to  posterity,  and  we  shall  now  see  that 
it  did  not  please  Him  to  exempt  them  from  the 
vicissitudes  to  which  other  monuments  of  ancient 
literature  have  been  subject  in  the  course  of  their 
transmission  from  age  to  age.  In  the  preservation 
as  well  as  in  the  origin  of  the  Scriptures  there  has 
been  a  large  human  element,  larger  than  was  at  one 
time  supposed ;  and  while  we  reverently  acknow 
ledge  the  Divine  origin  of  those  Scriptures,  and 
gratefully  recognise  the  providential  care  which  has 
watched  over  their  preservation,  we  must  not  exag 
gerate  inspiration  into  verbal  infallibility,  or  pro 
vidential  guardianship  into  absolute  protection  from 
error.  It  is  necessary  to  emphasise  this  point,  be 
cause  extraordinary  misconceptions  have  been,  and 
in  some  quarters  still  are,  prevalent  with  regard  to 
the  Hebrew  text  of  the  Old  Testament.  It  is  still  not 
uncommonly  supposed  that  from  the  earliest  times 
it  was  copied  with  the  scrupulous  accuracy  which 
characterised  the  scribes  of  a  later  age ;  but  as  we 
shall  presently  see,  this  cannot  have  been  the  case. 
In  the  Old  Testament  as  well  as  in  the  New  textual 


ill  FROM  ERROR  IN  TRANSMISSION  53 

criticism  is  the  indispensable  preliminary  and  hand 
maid  to  the  work  of  interpretation.  The  student  must 
endeavour  to  ascertain  what  is  the  original  text  of 
the  passage  which  he  has  to  explain ;  to  eliminate,  if 
possible,  errors  which  have  crept  in  through  the  care 
lessness  or  ignorance  of  scribes ;  to  confess,  it  may 
be,  that  the  extant  evidence  no  longer  enables  him  to 
determine  the  original  text  with  certainty. 

The  student  of  the  text  of  the  Old  Testament  has 
to  work  under  entirely  different  conditions  from 
those  which  present  themselves  to  the  student  of  the 
text  of  the  New  Testament.  The  MSS.  of  the 
Hebrew  text  of  the  Old  Testament  differ  most  widely 
in  relative  age  and  actual  character  from  the  MSS. 
of  the  Greek  text  of  the  New  Testament.  There 
are  numerous  Greek  MSS.  of  the  New  Testament 
in  existence.  Most  of  them  are  comparatively 
modern ;  but  several  are  earlier  than  the  ninth 
century  ;  one  almost  complete  MS.,  the  Codex  Alex- 
andrinus,  the  great  treasure  of  the  British  Museum, 
dates  from  the  fifth  century;  and  two,  the  Codex 
Vaticanus  in  the  Vatican  Library  at  Eome  and  the 
Codex  Sinaiticus  in  the  Imperial  Library  at  St. 
Petersburg,  were  written  in  the  fourth  century. 
These  MSS.  by  no  means  all  agree ;  and  it  is  a 
laborious  and  difficult  task  to  compare  their  various 
readings,  and  determine  how  we  may  most  nearly 
arrive  at  the  original  words  used  by  Evangelists  and 
Apostles.  The  evidence  of  these  MSS.  is  checked 
and  corroborated  by  the  existence  of  versions  made 


54  AGE  AND  CHARACTER  LEOT 

in  the  second  and  third  centuries,  as  well  as  by 
numerous  quotations  in  the  works  of  the  early 
Fathers ;  and  it  is  the  deliberate  judgment  of  the 
greatest  textual  critics  that  "  the  books  of  the  New 
Testament,  as  preserved  in  extant  documents,  as 
suredly  speak  to  us  in  every  important  respect  in 
language  identical  with  that  in  which  they  spoke  to 
those  for  whom  they  were  originally  written."1 

Of  the  Old  Testament  there  are  also  numerous 
Hebrew  MSS.  in  existence.  But  the  majority  of 
them  are  later  than  the  twelfth  century,  and  the 
oldest  of  which  the  date  is  known  was  written  in 
916  A.D.  That  is  to  say,  while  we  possess  Greek  MSS. 
of  the  New  Testament  written  little  more  than  two 
centuries  and  a  half  after  the  date  of  the  earliest  of 
the  books  which  they  contain,  our  oldest  Hebrew 
MS.  of  the  Old  Testament  is  separated  by  more  than 
a  thousand  years  from  the  latest  of  the  books  in 
cluded  in  the  Canon. 

But  this  is  not  all.  Unlike  the  Greek  MSS.  of  the 
New  Testament,  the  Hebrew  MSS.  of  the  Old  Testa 
ment  all  agree  in  giving  substantially  the  same  text, 
which  is  commonly  called  for  reasons  which  will  be 
explained  presently  (pp.  69  if.)  the  Massoretic  Text. 
They  contain  no  various  readings  of  real  importance. 
The  variations  between  them  are,  to  speak  quite 
roughly,  less  than  the  variations  between  the  different 
editions  of  the  Authorised  Version  from  1611  onwards. 

This  uniformity  might  be  due  to  one  of  two  causes : 
1  Westcott-Hort,  The  New  Testament  in  Greek,  ii.  254. 


Ill  OF  HEBREW  MSS.  55 

either  to  the  accurate  transmission  of  the  text  from 
the  very  first,  or  to  the  adoption,  at  some  time  or 
other,  of  a  standard  text,  which  was  universally 
accepted,  to  the  exclusion  of  all  variations,  and  has 
been  preserved  without  alteration  since.  In  this 
case  the  text  may  of  course  contain  errors  more  or 
less  numerous  which  already  existed  in  the  MS.  or 
MSS.  from  which  it  was  taken.  I  will  anticipate 
somewhat  by  saying  at  once  that  the  evidence  is 
conclusive  in  favour  of  the  second  hypothesis.  The 
history  of  the  text  goes  to  show  that  an  official  or 
received  text  was  settled  by  the  Jewish  scribes  soon 
after  the  destruction  of  Jerusalem.  When  once  this 
standard  had  been  determined  and  accepted  at  the 
great  centres  of  Jewish  learning,  MSS.  differing  from 
it  would  be  condemned  and  fall  out  of  use,  or  be 
deliberately  destroyed.  In  this  way  the  disappear 
ance  of  all  MSS.  presenting  a  different  form  of  text 
may  be  easily  accounted  for. 

The  entire  disappearance  of  ancient  MSS.  may 
also  partly  be  due  to  the  Jewish  practice  of  destroy 
ing,  from  motives  of  reverence,  old  and  worn-out 
copies  of  the  Scriptures.  Attached  to  each  synagogue 
was  a  chamber  called  the  Geniza,  in  which  torn  and 
mutilated  copies  of  the  Scriptures  were  deposited  in 
order  that  they  might  not  be  profaned  by  being 
applied  to  common  uses.  From  time  to  time  the 
Geniza  was  cleared  out  and  its  contents  buried.  At 
one  time  it  was  customary  to  bury  a  worn-out  copy 
of  the  Law  by  the  side  of  a  scholar. 


56  ANCIENT  HEBREW  LECT 

We  need  hardly  take  into  account  causes  so  remote 
as  the  destruction  of  the  Scriptures  in  the  persecution 
of  Antiochus  Epiphanes,  when  the  mere  possession  of 
a  copy  of  the  Law  was  a  capital  offence  (1  Mace.  i. 
54-58).  But  similar  wholesale  destructions  of  the 
Scriptures  have  probably  taken  place  since.  In  the 
Diocletian  persecution  the  Christian  Scriptures  were 
made  the  object  of  special  attack ;  and  multitudes  of 
copies  of  the  Old  Testament  have  perished  by  violence 
in  the  numerous  persecutions  and  frequent  exiles  of 
the  Jews. 

The  existing  Hebrew  MSS.  of  the  Old  Testament 
are  of  two  classes.  (1)  MSS.  for  synagogue  use, 
written  on  parchment  or  leather,  in  the  form  of  rolls. 
They  contain  (in  separate  rolls)  the  Law,  the  HapJi- 
tarotli  or  Lessons  from  the  Prophets,  and  the  five 
Megilloth  or  Eolls  (Song  of  Songs,  Euth,  Lamentations, 
Ecclesiastes,  Esther),  which  are  appointed  for  use  on 
certain  days.  These  MSS.  always  contain  the  '  un 
pointed  '  or  consonantal  text  (p.  5*7)  only.  They  are 
written  with  extreme  care.  The  traditional  rule  given 
in  the  Talmud  was  that  a  copy  of  the  Law  with  two 
errors  on  a  page  might  be  corrected,  but  if  it  had 
three,  it  must  be  put  in  the  Geniza.  The  scholar  Ben 
Chayim  asks,  Is  not  the  scroll  of  the  Law  in  which 
one  letter  is  omitted  illegal  ?  (2)  JVCSSLfor ^private 
use,  written  in  book-form  on  parchment,  leather,  or 
paper.  They  contain  the  '  pointed '  or  vocalised 
text  (p.  57),  with  more  or  less  of  the  Massoretic 
critical  apparatus  (p.  72),  and  sometimes  Eabbinic 


in  WRITTEN  WITHOUT  VOWELS  57 

commentaries  in  addition.  Such  a  MS.  would 
generally  be  prepared  by  several  scribes.  One  would 
write  the  consonantal  text,  another  would  add  the 
vowels  and  accents,  another  the  Massora,  another  the 
commentaries,  another  would  correct  it,  and  so  forth. 
They  are  somewhat  less  accurate  than  the  synagogue 
rolls,  but  nevertheless  were  often  prepared  with 
extreme  care. 

Here  I  must  make  a  brief  digression  in  order  to 
explain  the  terms  '  pointed '  and  '  unpointed '  text. 
Hebrew,  like  other  Semitic  languages,  was  originally 
written  with  consonants  only.  A  few  long  vowels 
were  indicated  by  certain  consonants,  but  in  the  most 
ancient  times,  as  we  know  from  inscriptions,  even 
these  were  very  sparingly  employed.  The  reader  had 
therefore  to  supply  the  vowels  necessary  for  pro 
nunciation,  and  this  might  obviously  be  done  in 
different  ways.  For  example,  the  same  consonants 
KTB  might  be  read  to  mean,  he  wrote,  writing, 
written,  write  thou,  to  write,  a  writing.  Of  course  in 
most  cases  the  context  would  decide  at  once  how  a 
word  was  to  be  pronounced,  but  sometimes  consider 
able  ambiguity  might  exist,  which  could  only  be 
obviated  by  a  traditional  system  of  reading  orally 
handed  down  and  carefully  committed  to  memory. 

The  inconveniences  of  such  a  system  of  writing 
are  obvious ;  and  it  is  not  to  be  wondered  at  that 
the  Jews  at  length  invented  vowel  marks  or  '  points ' 
which  could  be  added  to  the  consonants  to  indicate 
the  exact  pronunciation.  A  MS.  or  printed  Bible 


58  THE  ARCHAIC  LECT 

containing  these  marks  is  said  to  be  pointed,  and  one 
not  containing  them  is  said  to  be  unpointed. 

I  will  now  proceed  to  give  a  brief  sketch  of  the 
history  of  the  text  of  the  Old  Testament.  Many 
points  in  that  history  are  involved  in  great  obscurity, 
and  it  is  only  possible  to  give  approximate  dates. 
Still  certain  periods  can  be  marked  out,  each  of  which 
is  distinguished  by  some  important  fact ;  and  the 
sketch,  rough  as  it  must  necessarily  be,  may  enable 
you  to  understand  something  of  the  vicissitudes 
through  which  the  text  has  passed.  For  our  present 
purpose  the  history  of  the  text  may  conveniently  be 
divided  into  four  periods. 

(I.)  The  pre-canonical  period  before  the  time  of 
Ezra. 

This  period  belongs  almost  as  much  to  the  history 
of  the  origin  of  the  Old  Testament  as  to  the  history 
of  its  transmission.  We  have  seen  indications  that 
the  scribes  allowed  themselves  considerable  freedom 
in  dealing  with  the  books  which  they  copied,  while 
the  Scriptures  were  still  in  the  process  of  growth.  In 
this  period  books  were  written  on  skins  or  linen,  or 
possibly  on  paper,  which  was  used  in  Egypt  at  a 
very  early  date.  They  seem  to  have  been  generally 
in  the  form  of  rolls.1 

But  the  most  important  fact  to  remember  with 
reference  to  this  period  is  that  the  character  em 
ployed  was  the  old  Hebrew  character,  which  was  in 

1  Ps.  xl.  7  ;  Jer.  xxxvi.  14  ff.  ;  Ezek.  ii.  9  ;  Zech.  v.  1  ;  Ezra  vi 
2.  The  ' '  leaves  "  in  Jer.  xxxvi.  23  mean  columns. 


HI  HEBREW  ALPHABET  59 

general  use  in  Phoenicia,  Palestine,  and  Moab.  Our 
oldest  monument  in  that  character  is  the  famous 
Moabite  stone,  which  records  the  exploits  of  King 
Mesha,  about  850  B.C.  This  stone  was  discovered 
in  1869  at  DhMn,  the  ancient  Dibon.  Unfortun 
ately  it  was  broken  up  by  the  Arabs,  but  the  greater 
part  of  it  was  secured,  and  is  now  in  the  Museum  of 
the  Louvre  at  Paris.  The  same  character  is  found 
in  the  inscription  recording  the  construction  of  the 
tunnel  connecting  the  Virgin's  Spring  with  the  Pool 
of  Siloam,  which  is  certainly  not  later  than  the  time 
of  Hezekiah,  and  may  possibly  be  earlier.  It  is 
found  on  seals  and  gems  assigned  to  dates  from  the 
eighth  century  B.C.  onwards.  It  is  used  on  coins  of 
the  Maccabaean  period  (141 — 135  B.C.),  and  even  as 
late  as  the  rebellion  of  Bar-cochab  (132—135  A.D.) 
It  is  still  retained  in  a  somewhat  modified  form  by 
the  Samaritans.  In  this  period  of  course  writing 
was  consonantal  only,  and  the  use  of  consonants 
to  represent  long  vowels  (p.  57)  infrequent  and 
irregular. 

It  is  scarcely  probable  that  the  text  escaped  cor 
ruption  and  alteration  during  this  period.  The  form 
of  the  archaic  characters  was  irregular,  and  they 
were  peculiarly  liable  to  confusion  ;  and  while  as  yet 
the  canonical  books  were  not  separated  off  from 
other  books,  it  is  scarcely  probable  that  they  would 
be  copied  with  precise  accuracy.  Many  of  the  varia 
tions  between  parallel  texts  probably  arose  in  this 
period. 


60  INTRODUCTION  OF  LECT 

(II.)  The  second  period  reaches  from  the  time  of 
Ezra  to  the  Fall  of  Jerusalem  (450  B.C. — 70  A.D.) 

The  first  great  work  of  this  period  was  the  de 
termination  of  the  Canon  of  the  Old  Testament. 
This  was  a  gradual  process.  We  have  seen  (p.  5) 
that  the  prologue  to  Ecclesiasticus  speaks  of  "  the  Law, 
the  Prophets,  and  the  rest  of  the  books,"  as  already 
forming  a  definite  and  well-known  class  of  writings 
in  a  way  which  corresponds  to  the  idea  of  a  Canon, 
and  distinguishes  them  from  secondary  books  such 
as  Ecclesiasticus.  No  doubt  the  Canon  of  the  Old 
Testament  was  fixed  substantially  as  we  receive  it 
before  our  Lord's  time  ;  though  the  canonicity  of  the 
Song  of  Songs  and  Ecclesiastes  was  challenged  upon 
internal  grounds,  and  the  doubts  respecting  these 
books  were  not  authoritatively  settled  until  the 
Synods  of  Jamnia,  90  and  118  A.D. 

The  second  important  fact  of  this  period  was  the 
adoption  of  the  '  square '  character  now  in  use  in 
place  of  the  archaic  character.  Jewish  tradition, 
followed  by  Origen  and  Jerome,  attributes  the  change 
to  Ezra.  But  there  is  always  a  tendency  to  connect 
important  changes  with  great  names,  and  it  is  more 
probable  that  no  formal  transcription  of  the  Scriptures 
from  one  character  into  the  other  took  place,  but  that 
just  as  the  Aramaic  language  gradually  superseded 
Hebrew  after  the  captivity,  so  the  square  character, 
which  appears  to  have  been  of  Aramaic  origin,  gradu 
ally  superseded  the  older  character.  The  tradition 
may  be  based  on  the  fact  that  the  square  character 


in  THE  SQUARE  CHARACTER  61 

was  introduced  by  Ezra,  but  the  evidence  of  coins 
and  inscriptions  proves  that  the  two  forms  of  writing 
co-existed  side  by  side  for  a  considerable  time.  But 
by  our  Lord's  time  the  character  in  ordinary  use  was 
the  square  character.  This  is  plain  from  the  refer 
ence  to  yod  as  the  smallest  letter  in  Matt.  v.  18, 
"  One  jot  .  .  .  shall  in  no  wise  pass  away  from  the 
law,"  for  yod  is  the  smallest  character  in  the  square, 
but  by  no  means  the  smallest  in  the  archaic  alphabet. 
As,  however,  the  older  character  was  still  employed 
on  coins,  it  cannot  have  been  wholly  unintelligible. 

With  this  change  from  one  character  to  another 
we  may  compare  the  substitution  of  cursive  for  uncial 
writing  in  Greek  MSS.,  and  the  superseding  of  black- 
letter  by  Eornan  type  in  our  own  language.  But  the 
change  in  Hebrew  was  more  abrupt,  and  we  can 
scarcely  be  wrong  in  supposing  that  not  a  few  errors 
crept  into  the  text  during  the  process. 

What  was  the  state  of  the  text  during  this  period  ? 
Is  there  any  evidence  to  show  that  there  was  a  fixed 
and  uniform  "  received  text,"  or  on  the  contrary  that 
various  forms  of  text  were  current  in  the  Jewish 
Church,  and  that  no  stress  was  as  yet  laid  upon  a 
precise  verbal  uniformity  of  copies  ?  There  is  evi 
dence,  and  it  points  clearly  to  the  latter  conclusion. 

(1)  The  Samaritans  have  preserved  the  Pentateuch 
independently  of  the  orthodox  Jews,  in  a  character 
not  differing  materially  from  the  archaic  Hebrew 
character.  This  Samaritan  Pentateuch  contains  read 
ings  which  do  not  agree  with  the  existing  Hebrew 


62  DETERMINATION  OF  LECT. 

text.  Some  of  them  are,  beyond  question,  alterations 
introduced  to  give  support  to  the  Samaritan  schism, 
e.g.  the  substitution  of  Gerizim  for  Ebal  in  Deut. 
xxvii.  4;  but  a  number  remain  of  which  the  most 
natural  explanation  is  that  they  existed  in  the  copy 
originally  received  by  the  Samaritans. 

(2)  More  important,  however,  is  the  evidence  of 
the  Greek  version,  known  as  the  Septuagint  (LXX.), 
made  in  Egypt  in  the  third  and  second  centuries  B.C. 
for  the  use  of  the  numerous  body  of  Greek-speaking 
Jews  and  proselytes  in  that  country.  That  version 
differs  very  considerably  from  the  present  Hebrew 
text.  Thus,  for  example,  in  Samuel  there  are  con 
siderable  omissions ;  in  Kings  and  in  Proverbs  there 
are  considerable  additions ;  the  prophecies  of  Jere 
miah  are  arranged  in  a  different  order.  Some  of  the 
variations  of  the  LXX.  from  the  Hebrew  text  are  due, 
no  doubt,  to  errors  and  interpolations  and  deliberate 
alterations;  but  after  all  allowance  has  been  made 
for  these,  I  do  not  see  how  any  candid  critic  can 
resist  the  conclusion  that  many  of  them  represent 
variations  existing  in  the  Hebrew  text  from  which 
the  translation  was  made.  Whether  the  readings 
which  the  LXX.  offers  are  superior  to  those  of  the 
Massoretic  Text  is  another  question,  which  will  have 
to  be  considered  presently.  What  we  have  to  observe 
here  is  that  the  LXX.  gives  positive  evidence  that 
different  recensions  of  the  Hebrew  text  existed  in 
this  period. 

The  Massoretic  Text  may  be  regarded  as  repre- 


HI  A  STANDARD  TEXT  63 

senting  the  text  current  in  Palestine,  while  the  LXX. 
represents  that  in  use  in  Egypt.  But  the  Egyptian 
Jews  were  desirous  of  maintaining  their  connexion 
with  their  brethren  in  Palestine,  and  we  can  hardly 
suppose  that  they  would  have  differed  from  them  on 
such  a  crucial  point  as  the  text  of  the  Scriptures,  if 
the  same  importance  had  been  attached  to  a  rigid 
uniformity  of  text  as  was  done  by  the  scribes  of  a 
later  age. 

(III.)  The  third  period  in  the  history  of  the  text 
extends  from  the  Fall  of  Jerusalem  to  the  end  of  the 
fifth  century,  when  the  great  storehouse  of  Jewish 
learning,  known  as  the  Talmud,  was  completed  and 
committed  to  writing.  It  was  probably  at  the  very 
beginning  of  this  period,  towards  the  close  of  the 
first  century  A.D.,  that  the  final  settlement  of  an 
authoritative  text  took  place.  When  Judaism  was 
reconstructed  after  the  destruction  of  Jerusalem,  a 
spirit  of  stern  dogmatism  was  dominant.  The  literal 
ism  of  scholars  like  Eabbi  Aqiba,  who  spent  twenty- 
two  years  with  his  teacher  in  studying  the  meaning 
of  the  common  particles,  prevailed.  The  Scriptures 
were  appealed  to  for  dogmatic  purposes,  and  it  be 
came  necessary  to  fix  authoritatively  the  ipsissima 
verba  of  the  standards  of  religion. 

It  is  possible  that  this  was  done  in  the  schools  of 
Jamnia,  to  which  the  most  learned  rabbis  fled  after 
the  Fall  of  Jerusalem.  But  be  that  as  it  may,  it  is 
clear  that  the  text  was  definitely  settled  early  in  this 
period.  Three  Greek  versions  were  made  in  the 


64  DISAPPEARANCE  OF  LEGT 

second  century ;  one  by  Aquila,  who  is  said  to  have 
been  a  pupil  of  Rabbi  Aqiba,  in  the  time  of  Hadrian, 
117 — 138  A.D. ;  another  by  Theodotion  ;  and  a  third 
by  Symmachus,  a  little  later.  Of  these  versions 
considerable  fragments  are  preserved,  which  for  the 
most  part  agree  closely  with  the  present  Hebrew 
text.  We  have  further  evidence  from  Origen  in  the 
third  century  (185 — 255  A.D.)  and  Jerome  in  the  fourth 
(331 — 420  A.D.),  as  well  as  from  the  Targums,  or  trans 
lations  into  the  vernacular  Aramaic,  which  were  com 
pleted  in  these  centuries,  showing  that  varieties  of 
text  were  disappearing,  and  a  form  of  text  agreeing 
almost  exactly  with  the  Massoretic  Text  was  coming 
into  universal  currency.  The  Talmud  regards  the 
text  as  absolutely  fixed. 

The  evidence,  then,  is  fairly  conclusive  that  a 
standard  text  not  differing  materially  from  our  pre 
sent  text  came  into  general  use  in  this  period.  But 
how  was  this  uniformity  attained,  and  how  came  it 
that  all  the  copies  containing  other  readings  have 
disappeared  ?  A  bold  conjecture  has  been  advanced 
that  all  our  Hebrew  MSS.  are  derived  from  a  single 
copy  which  survived  at  the  destruction  of  B ether, 
when  the  rebellion  of  Bar-cochab  was  suppressed  by 
Hadrian  (135  A.D.)  Hence  their  uniformity.  But 
there  is  no  need  to  have  recourse  to  such  a  violent 
hypothesis.  When  once  the  religious  authorities  of 
the  nation  had  determined  what  was  to  be  the 
standard  text,  that  and  that  only  would  be  per 
petuated  by  the  scribes.  Copies  differing  from  it 


in  DIVERGENT  FORMS  OF  TEXT  65 

would  die  out  or  be  deliberately  destroyed.  The 
practice  of  destroying  worn-out  or  inaccurate  MSS. 
(pp.  55,  56)  accounts  for  the  disappearance  of  all  such 
copies,  and  it  will  be  remembered  that  we  have  no 
MS.  or  even  fragment  of  a  MS.  of  this  period  of  any 
kind  whatsoever  surviving. 

There  are  two  remarkable  parallels  to  the  uni 
formity  of  the  text  of  the  Old  Testament  in  the 
Koran  and  the  Vedas.  In  the  case  of  the  Koran 
uniformity  was  secured  by  the  Caliph  Othman,  who 
destroyed  all  the  copies  which  diverged  from  the 
standard  text  which  he  had  adopted.  In  the  case 
of  the  Vedas,  a  diligent  school  of  grammarians  in 
the  fifth  century  B.C.  occupied  themselves  in  settling 
a  standard  text  which  has  been  preserved  without 
variation  ever  since. 

Traces  of  the  minute  labours  of  the  scribes  of  this 
period  are  found  (1)  in  what  are  known  as  the 
'  removals  of  the  scribes,'  five  passages  in  which  the 
word  and  was  struck  out ;  and  (2)  in  the  '  corrections 
of  the  scribes,'  eighteen  passages  in  which,  mainly 
for  dogmatic  reasons,  certain  readings  were  adopted 
in  preference  to  others.  Thus  in  Hab.  i.  12,  we  shall 
not  die  was  pronounced  to  be  right  in  preference  to 
thou  diest  not,  from  motives  of  reverence.  But  (3) 
still  more  important  are  the  variations  known  as 
K'thlbh  and  Q'rl,  to  which  reference  is  made  in  the 
preface  to  the  Eevised  Version.  These  words  mean 
respectively  written  and  read,  and  we  find  from  time 
to  time  in  the  margin  of  the  Hebrew  Bible  notes  to 

F 


66  GROWTH  OF  THE  LECT 

the  effect  that  certain  words  are  written  "bid  not  read 
(e.g.  in  Jer,  li.  3) ;  or  that  certain  words  are  to  be 
read  though  not  written  (e.g.  2  Sam.  xvi.  23);  or 
that  certain  words  are  to  be  read  otherwise  than  they 
are  written  (e.g.  Ps.  c.  3). 

Many  of  these  variations  have  only  a  grammatical 
interest,  as  for  instance  those  which  substitute 
ordinary  forms  for  archaisms.  Others  are  euphem 
isms,  the  commonest  being  the  substitution  of 
Adonai  (Lord),  or  Elohim  (God),  for  the  ineffable 
Name  YHVH  (Jehovah),  which  is  accordingly  for  the 
most  part  represented  in  the  A.V.  by  LORD  or  GOD, 
the  small  capitals  indicating  that  the  sacred  Name 
actually  stands  in  the  text.  Others,  however,  are 
relics  of  real  various  readings,  and  originated  in  a 
divergence  between  the  MSS.  used  by  the  scribes. 
But  it  must  not  be  supposed  that  it  was  left  to  the 
reader's  discretion  to  choose  between  conflicting 
readings.  The  decision  was  absolutely  and  authori 
tatively  made  that  such  a  word  or  form  of  a  word 
was  to  be  read ;  but — and  in  this  we  see  a  proof  of 
the  scrupulous  care  with  which  the  scribes  of  this 
period  abstained  from  tampering  with  the  text — the 
word  to  be  read  was  not  inserted  in  the  text  itself, 
but  only  noted  in  the  margin. 

Sometimes  the  Q'rl  and  sometimes  the  Jf'thibh 
appears,  upon  internal  grounds,  to  be  preferable ;  and 
the  A.V.  and  R.V.  follow  sometimes  one  and  some 
times  the  other.  But  it  must  be  clearly  understood 
that  the  Q'rl  or  marginal  reading  is  the  received 


in  EXEGETICAL  TRADITION  67 

reading,  and  when  they  adopt  the  K'thlbh  in  prefer 
ence  to  the  Q'rl,  as  for  example  in  Ps.  xxiv.  4,  they 
are  deserting  the  orthodox  Jewish  tradition. 

Many  of  these  variations  are  recognised  in  the 
Talmud;  and  as  they  were  probably  transmitted 
orally  and  not  committed  to  writing  in  the  period 
which  we  are  considering,  it  is  only  a  part  of  them 
that  have  come  down  to  the  present  day. 

Simultaneously  with  the  determination  of  the 
consonantal  text  grew  up  an  exegetical  tradition,  or 
fixed  method  of  reading  and  dividing  the  text.  But 
as  yet  this  method  was  transmitted  orally  only ;  no 
written  vowel  marks  were  added  to  the  text.  The 
Talmud  knows  of  no  written  vowel  points,  although 
it  regards  the  pronunciation  and  meaning  of  words 
as  definitely  fixed. 

Jerome  knew  of  no  written  vowels,  and  pro 
nunciation  was  in  his  day  still  to  some  extent  a 
matter  of  choice  and  locality.  Thus  he  writes  :  "  It 
does  not  matter  whether  it  be  called  Salem  or  Salim, 
for  the  Hebrews  very  seldom  use  vowel  letters  in  the 
middle  of  a  word,  and  the  same  words  are  pronounced 
with  different  sounds  and  accents  according  to  the 
choice  of  the  reader  and  the  locality."  *  The  "  vowel 
letters  "  to  which  he  refers  are  not  the  vowel  points, 
but  those  consonants  which,  as  has  already  been  ex 
plained,  are  sometimes  used  to  mark  long  vowels. 
In  his  commentary  on  Jer.  ix.  22  he  illustrates  the 
possible  varieties  of  pronunciation  and  meaning  of  a 
1  Ep.  73  ad  Evangelum. 


68  GRADUAL  DEVELOPMENT  OF  LECT. 

word  thus  :  "  The  Hebrew  word  which  is  written  with 
three  letters  Daleth,  Beth,  Res  (for  there  are  no  vowels 
between  them),  according  to  the  context  and  the 
reader's  pleasure,  signifies,  if  it  be  read  ddbar,  word ; 
if  deber,  death  ;  if  dalber,  speak."  But  though  he  had 
no  written  vowels,  it  is  plain  that  he  was  acquainted 
with  an* "  exegetical  tradition,"  and  that  this  very 
closely  resembled  that  which  the  Jews  have  per 
petuated  to  the  present  day. 

We  go  a  step  further  back  to  Origen.  One 
column  of  his  great  Hexapla  was  devoted  to  a 
transliteration  of  the  Hebrew  into  Greek  characters. 
His  pronunciation  is  analogous  to  the  present  pro 
nunciation,  but  still  not  so  close  to  it  as  Jerome's. 

But  if  we  go  back  still  further  to  the  period 
before  the  Christian  era,  we  find  evidence  that  this 
system  of  pronunciation  had  not  yet  been  developed. 
From  the  way  in  which  the  Septuagint  translators 
transliterate  proper  names,  it  may  be  inferred  with 
certainty  that  the  pronunciation  of  Hebrew  to 
which  they  were  accustomed  differed  in  many 
respects  from  that  of  later  times.  It  was  rougher, 
less  artificial,  less  systematic.  Unquestionably  it 
belonged  to  an  .earlier  stage  of  the  language.  To 
give  one  example  out  of  many,  Hebrew,  as  now  read, 
never  doubles  the  consonant  r.  But  this  was  not 
anciently  the  case,  as  the  Septuagint  pronunciation 
of  the  name  Gomorra  indicates. 

But  further,  the  Septuagint  translators  read  many 
words — which  in  the  absence  of  written  vowels  or  a 


in  THE  SYSTEM  OF  PRONUNCIATION  69 

fixed  exegetical  tradition  might  be  read  and  explained 
in  more  ways  than  one — quite  differently  from  the 
tradition  of  later  times ;  though,  on  the  other  hand, 
in  some  obscure  and  ambiguous  cases  their  inter 
pretation  agrees  exactly  with  the  later  tradition. 

These  facts  then  point  to  the  following  con 
clusions  :  (1)  that  before  the  Christian  era,  while 
the  written  text  was  still  current  in  various  forms, 
the  exegetical  tradition  was  still  in  a  rudimentary 
stage.  Something  was  fixed,  in  certain  obscure  and 
ambiguous  cases,  but  much  was  still  fluctuating,  and 
was  left  to  the  intelligence  of  the  reader.  (2)  That  in 
the  period  from  70  A.D.  to  500  A.D.,  simultaneously 
with  the  authoritative  determination  of  the  conson 
antal  text,  a  fixed  tradition  sprang  up,  regulating  the 
orthodox  method  of  reading  it  even  in  minute 
peculiarities.  This  method  of  reading,  so  far  as 
pronunciation  is  concerned,  was  largely  influenced 
by  the  solemn  chant -like  mode  of  reciting  the 
Scriptures  which  was  in  use  in  the  Synagogue. 

(IV.)  The  fourth  or  Massoretic  period  in  the 
history  of  the  text  may  be  taken  to  extend  from 
the  sixth  to  the  eleventh  centuries.  It  witnessed 
two  events  of  the  greatest  importance :  (1)  the 
reduction  of  the  exegetical  tradition  to  writing  by 
the  invention  and  adoption  of  a  full  apparatus  of 
vowel  points  and  accents  ;  (2)  the  elaboration  of  the 
ingenious  machinery  for  preserving  the  integrity  of 
the  text  known  as  the  Massora.  This  period  was 
essentially  conservative,  not  productive.  Its  highest 


70  VOWELS  AND  ACCENTS  LECT. 

aim  was  the  faithful  preservation  and  transmission 
of  the  traditions  it  had  received.  Its  distinguishing 
characteristic  was  a  painful  and  anxious  literalism. 

(i.)  Babylon  and  Tiberias  were  the  great  centres 
of  Jewish  learning  in  this  period,  and  between  these 
schools  certain  readings  remained  in  dispute.  They 
are  known  as  "  Eastern  "  and  "  Western  "  readings  ; 
they  mostly  concern  letters,  not  vowel  points ;  they 
rarely  affect  the  sense  of  a  word,  and  for  the  most 
part  relate  to  questions  of  orthography  only.  I 
think  this  is  worth  mentioning  because  it  shows  to 
what  petty  minutiae — the  most  trivial  of  trifles — 
the  Eabbinic  textual  criticism  had  come  down.  The 
authority  of  the  Western  readings  prevailed  in 
Europe,  and  they  are  generally  adopted  in  our 
printed  Bibles. 

Babylon  and  Tiberias  each  adopted  a  distinct 
system  of  pronunciation  marks.  In  all  essential 
points  the  two  systems  agree.  The  Babylonian, 
however,  is  less  elaborate.  It  was  completed  first, 
probably  in  the  seventh  century,  but  it  fell  entirely 
into  disuse.  It  does  not  appear  in  any  printed 
Bibles,  and  is  known  only  from  MSS.,  of  which  the 
most  famous  is  the  St.  Petersburg  Codex  of  the 
Prophets,  dated  916  A.D. 

The  Palestinian  system  of  reading  marks  is  that 
which  is  found  in  our  printed  Hebrew  Bibles.  It 
includes  three  classes  of  marks.  (1)  Those  determin 
ing  the  pronunciation  of  consonants  :  e.g.  whether  a 
consonant  is  to  be  doubled,  and  whether  certain 


in  ADDED  TO  THE  TEXT  71 

consonants  are  to  be  unaspirated.  (2)  Vowel  marks, 
ten  in  number,  and  a  mark  denoting  the  absence  of 
a  vowel.  (3)  Accents,  twenty -seven  in  number, 
serving  not  only  to  mark  the  accented  syllable  of  a 
word,  but  to  show  the  logical  connexion  of  words  in 
a  sentence,  and  the  proper  cadence  for  reading  or 
chanting  it.  They  form,  in  fact,  a  most  elaborate 
system  of  punctuation  in  the  modern  sense  of  the 
word,  and  a  rhythmical  notation  indicating  the 
proper  inflexion  or  intonation  of  the  whole  sentence. 

This  notation  of  vowel  points  and  accents  was 
probably  fully  developed  by  the  middle  of  the  eighth 
centuiy ;  but  it  is  important  to  bear  in  mind  that  it 
did  rot  originate  a  new  method  of  reading  and 
interpreting  the  text.  It  merely  stereotyped  what 
had  "oug  been  current  as  oral  tradition,  and  that 
tradition  carries  us  back  to  the  first  centuries  of  the 
Christian  era. 

Absolute  uniformity  could  not  of  course  be  secured 
even  now.  The  exact  method  of  reading  many  words 
stil!  remained  in  dispute.  Two  MSS.,  written  by 
famous  scholars  of  the  two  schools,  are  often  referred 
to  by  subsequent  writers.  The  great  authority  of 
the  Western  Jews  was  the  Codex  of  Rabbi  Aaron 
ben  Asher,  written  by  him  in  the  early  part  of  the 
tenth  century ;  and  Rabbi  Moses  ben  Naphtali  wrote 
a  codex  to  criticise  his  readings  from  the  Eastern 
point  of  view.  Both  MSS.  are  lost,  but  a  list  of 
864  readings  more  or  less,  in  which  they  differed, 
is  preserved.  The  points  at  issue  between  them 


72  THE  MASSORETES  LECT. 

concern  vowels  and  accents  almost  exclusively,  and 
rarely  affect  the  sense.  To  all  intents  and  purposes 
the  text  of  the  Old  Testament  had  been  fixed  in  the 
preceding  period. 

(ii.)  The  text  having  now  been  fully  committed  to 
writing,  it  remained  to  secure  it  from  corruption. 
With  this  object  an  elaborate  system  of  checks  and 
safeguards,  known  as  the  Massora,  was  devised.  It 
was  a  saying  of  K.  Aqiba,  that  "  Tradition  (Massora) 
is  a  fence  to  the  Law."  The  Massora  of  which  he 
spoke  was  the  tradition  of  customary  rules,  which  by 
enlarging  the  sphere  of  duty  protected  the  actual 
precepts  of  the  Law  from  the  danger  of  violation. 
But  the  textual  Massora  was  also  designed  as  a  fence 
to  the  letter  of  the  Law.  It  would  require  a  separate 
lecture  to  give  any  adequate  idea  of  what  is  embraced 
by  the  term  Massora.  It  includes  (1)  a  reckoning  of 
the  number  of  verses,  words,  and  even  letters  in  the 
books  of  the  Old  Testament.  The  middle  verse, 
word,  and  even  letter  of  a  book  are  noted.  (2) 
Peculiar  forms  of  words  and  peculiar  phrases  are 
noted,  with  the  number  of  times  which  they  occur. 
(3)  All  the  notes  of  Q'rl  and  ICthiWi,  the  corrections 
of  the  scribes,  etc.,  were  carefully  collected  and  pre 
served.  (4)  Eules  are  given  as  to  certain  words 
which  are  to  be  marked  with  special  points,  letters 
to  be  written  large,  small,  suspended,  or  inverted, 
spaces  to  be  left  between  words,  etc. 

Much  of  this  material  belongs  to  an  earlier  age, 
but  the  systematic  elaboration  of  the  Massora  must 


lit  AND  THE  MASSORA  78 

belong  to  this  period,  for  many  of  the  notes  refer  to 
vowel  points  and  accents. 

The  scribes  who  compiled  this  mass  of  critical 
material  were  called  "  masters  of  tradition  "  or  Mas- 
soretes,  i.e.  traditionalists.  Their  chief  centre  of 
activity  was  Tiberias,  and  hence  Buxtorf  called  his 
commentary  on  the  Massora — a  work  of  vast  learn 
ing  which  has  never  been  superseded  —  Tiberias. 
From  the  labours  of  these  men  the  Eeceived  Text 
of  the  Old  Testament  is  commonly  called  the  Mas- 
sorctic  Text. 

That  text  has  been  preserved  unchanged  for  a 
thousand  years  with  the  most  minute  accuracy. 
Indeed,  we  may  go  much  farther  and  say  that  so 
far  as  the  consonants  are  concerned  it  has  remained 
substantially  the  same  for  nearly  eighteen  hundred 
years. 

We  have  traced  the  history  of  the  Massoretic 
Text,  but  we  have  still  to  inquire  into  its  character. 
Water  cannot  rise  above  its  own  level ;  and  the  most 
careful  preservation  could  only  perpetuate  error,  if 
error  had  crept  in  previously  to  the  time  at  which 
the  standard  text  was  adopted.  We  have  already 
seen  by  the  way  (p.  62)  that  the  Septuagint  Version 
supplies  evidence  that  variations  of  the  text  existed 
in  the  earlier  period.  Can  it  be  supposed  that  the 
Massoretic  Text  has  preserved  the  true  and  un 
adulterated  text,  and  that  these  variations  are  all 
errors  and  corruptions  ?  Is  the  Massoretic  Text 
to  be  placed  on  a  pedestal  by  itself,  beyond  the 


74  INTEGRITY  OF  THE  LECT, 

reach  of  the  audacious  touch  of  criticism,  or  must 
we  call  in  the  aid  of  the  Versions  to  correct  it,  01 
even  in  the  last  resort,  have  recourse  to  conjectural 
emendation  in  desperate  passages  ? 

The  question  of  the  integrity  of  the  Massoretic 
Text  was  hotly  debated  in  the  seventeenth  century. 
On  the  one  side  were  ranged  those  famous  Hebrew 
scholars  the  Buxtorfs  of  Basle,  and  their  followers. 
They  defended  the  absolute  integrity  of  the  Hebrew 
text,  and  agreed  with  the  authorities  of  the  Syna 
gogue  in  maintaining  its  exclusive  validity.  They 
held  that  the  final  and  authoritative  revision  of 
the  text  was  made  by  Ezra  and  the  men  of  the 
"Great  Synagogue,"  to  whom  was  also  due  the 
collection  of  the  books  of  the  Old  Testament  and 
the  determination  of  the  Canon.  Ezra  and  his  com 
panions,  they  taught,  had  purged  the  text  from  all 
extraneous  additions  and  accidental  errors,  and  had 
finally  settled  the  authorised  method  of  reading  it  by 
the  addition  of  the  vowel  points.  The  whole  work, 
they  believed,  was  carried  out  under  the  guidance  of 
Divine  inspiration. 

The  theory  is  temptingly  complete,  but  it  is 
shattered  to  pieces  by  the  inexorable  logic  of  facts. 
There  is  no  trace  of  the  existence  of  the  vowel  points 
before  the  seventh  or  eighth  century  A.D.,  and  there 
is  clear  evidence  of  their  non-existence  in  the  previous 
period. 

The  opposition  to  the  Buxtorfs  was  led  by  Louis 
Cappel,  a  Protestant,  Professor  at  Saumur,  and  Jean 


Ill  MASSORETIC  TEXT  75 

Morin,  a  Paris  Oratorian.  They  maintained  that 
the  Massoretic  Text  was  far  from  being  absolutely 
perfect,  that  the  vowel  points  were  of  late  origin,  and 
that  in  a  large  number  of  passages  the  Hebrew  text 
must  be  corrected  by  the  help  of  the  Versions, 
especially  the  Septuagint.  They  may  have  gone  too 
far  in  depreciating  the  value  of  the  Massoretic  Text, 
but  their  view  is  in  the  main  supported  both  by 
external  history  and  by  internal  evidence ;  and  it  is 
now  generally  admitted  that  instead  of  the  Mas 
soretic  Text  being  the  work  of  Ezra  and  his  con 
temporaries,  it  is  the  production  of  far  later  times, 
and  instead  of  being  absolutely  perfect,  it  has  only  a 
relative  superiority,  and  needs  frequent  correction. 
It  may  be  taken  as  certain  that,  as  we  have  already 
seen,  there  was  a  period  in  the  history  of  the  text  of 
the  Old  Testament  when  it  was  not  preserved  with 
the  same  scrupulous  care  and  accuracy  which  were 
such  remarkable  characteristics  of  the  later  Jews. 
Like  the  text  of  the  New  Testament,  it  suffered  from 
intentional  alterations,  and  to  a  still  greater  extent 
from  accidental  corruptions,  in  the  process  of  tran 
scription.  Like  the  New  Testament,  the  Old  Testa 
ment  was  at  one  time  circulated  in  forms  differing 
considerably  from  one  another.  The  Alexandrian 
Jew  of  the  two  or  three  centuries  before  the  Christian 
era  read  his  Old  Testament  in  a  form  differing  from 
that  in  which  the  Jew  of  Palestine  was  familiar  with 
it ;  just  as  the  Western  churches  in  Italy  and  Africa 
during  the  first  two  or  three  centuries  of  the  Christian 


76  EXAMPLES  OF  LECT 

era  read  the  New  Testament  in  a  text  differing  con 
siderably  from  that  which  was  current  at  Alexandria. 

The  history  of  the  text  which  has  been  traced 
in  the  preceding  pages  raises  a  presumption  that 
the  text  will  not  be  found  to  be  free  from  error; 
and  that  presumption  is  converted  into  a  certainty 
by  the  examination  of  the  Massoretic  Text  itself, 
and  by  the  comparison  of  it  with  the  ancient  Versions. 
The  proofs  of  the  imperfection  of  the  Massoretic 
Text  lie  partly  in  the  consideration  of  the  text  itself, 
partly  in  the  comparison  of  parallel  passages,  partly 
in  the  evidence  which  is  supplied  by  the  Ancient 
Versions. 

(1)  There  are  many  passages  in  which  the  Mas 
soretic  Text,  as  it  stands,  cannot  be  translated 
without  doing  violence  to  the  laws  of  grammar,  or 
cannot  be  reconciled  with  the  context,  or  with  other 
passages.  In  some  of  these  the  Versions  offer  no 
help,  but  in  others  the  LXX.  or  some  other  Version 
supplies  the  necessary  correction.  Thus,  for  example, 
to  take  a  simple  instance,  the  Massoretic  Text  in 
Gen.  iv.  8  reads,  And  Gain  said  to  Abel  his  brother. 
The  word  said  cannot  be  rendered  as  in  the  A.V., 
talked  with.  The  usage  of  the  language  requires  that 
the  words  spoken  should  be  expressed.  Something 
is  undoubtedly  lost  in  the  Hebrew  text,  and  the 
LXX.  and  some  other  Versions  fill  up  the  gap  suitably 
enough  with  the  words,  Let  us  go  into  the  field. 

When  we  read  that  the  Lord  smote  of  the  people 
seventy  men,  and  fifty  thousand  men  in  the  village  of 


m  FALSE  READINGS  77 

Beth-shemesh  (1  Sam.  vi.  19),  we  may  be  tolerably 
sure  that  there  is  some  error  in  the  numerals.  The 
village  of  Beth-shemesh  cannot  have  contained  such 
a  number  of  inhabitants,  and  the  anomalous  order  of 
the  numerals  and  the  absence  of  the  conjunction 
and  mark  corruption,  to  say  nothing  of  the  tolerably 
evident  signs  of  much  deeper-seated  error  in  the  verse. 
But  here  the  LXX.  does  not  help  us.  Similarly  in 
1  Sam.  xiii.  5,  thirty  thousand  chariots  can  hardly  be 
right.  The  number  of  chariots  was  always  less  than 
that  of  cavalry,  and  such  an  enormous  force  of 
chariots  is  not  only  quite  unparalleled,  but  would  have 
been  useless  in  the  mountainous  country  of  Judah. 
The  common  text  of  the  LXX.  has  the  same  reading, 
but  Lucian's  recension  and  the  Syriac  Version  read 
three  thousand,  which  may  be  right. 

In  Psy*  xvi.  2,  the  ellipse  of  0  my  soul  which  is 
assumed  by  the  reading  of  the  Massoretic  Text,  thou 
hast  said  unto  the  Lord,  cannot  be  grammatically 
justified.  The  LXX.  and  other  Versions  are  no  doubt 
right  in  reading  /  have  said,  which  is  adopted  by 
the  E.V. 

What  sense  can  be  made  of  the  Massoretic  Text 
in  Jer.  xi.  15  ?  The  A.V.  certainly  contrives 
with  some  ingenuity  to  translate  it  thus  :  What 
hath  my  beloved  to  do  in  my  house,  seeing  she  hath 
wrought  leivdness  with  many,  and  the  holy  flesh  is 
passed  from  thee  ?  but  the  result  is  unintelligible. 
The  LXX.  at  any  rate  gives  a  good  and  clear  sense  : 
Why  hath  the  beloved  wrought  abomination  in  my 


78  EXAMPLES  OF  LECT. 

house  ?  Shall  vows  and  holy  flesh  take  away  from 
thee  thy  wickednesses,  or  shalt  thou  escape  by  these  ? 

But  I  need  not  multiply  examples.  I  pass  on  (2) 
to  the  evidence  of  parallel  passages.  A  careful  com 
parison  of  the  variations  between  Ps.  xviii.  and 
2  Sam.  xxii.  makes  it  tolerably  certain  that  some  at 
least  of  the  variations  are  due  to  errors  of  transcrip 
tion,  while  others  are  probably  due  to  intentional 
changes.  The  text  of  the  Psalm  appears  to  have 
been  subjected  to  a  careful  literary  revision. 

In  2  Sam.  xxi.  19  we  read  that  Elhanan  the  son  of 
Jaare-oregim  the  Bethlehemite  slew  Goliath  the  Gittite, 
whereas  the  parallel  passage  in  1  Chron.  xx.  5  says 
that  Elhanan  the  son  of  Jair  slew  Lahmi  the  brother 
of  Goliath  the  Gittite.  The  A.Y.  smooths  over  the 
difficulty  by  the  insertion  of  the  words  the  brother 
of  before  Goliath  in  Samuel.  This  is  only  a  con 
jectural  emendation,  and  it  is  evident  that  one,  or 
more  probably,  for  reasons  upon  which  I  need  not 
enter  here,  both  of  the  texts  are  corrupt. 

(3)  The  ancient  Versions  represent  various  read 
ings,  which  in  many  cases  bear  a  strong  stamp  of 
probability  upon  them,  and  often  lessen  or  remove 
the  difficulties  of  the  Massoretic  Text.  Let  us  glance 
at  a  few  examples. 

In  1  Sam.  xiv.  18  the  Hebrew  text  reads  :  And 
Saul  said  unto  Ahijah,  Bring  hither  the  ark  of  God. 
For  the  ark  of  God  was  there  at  that  time  with  the 
children  of  Israel.  But  the  LXX.  reads  :  Bring  hither 
the  ephod.  For  he  wore  the  ephod  at  that  time  before 


in  FALSE  READINGS  79 

Israel.  Which  is  the  more  probable  of  these  rival 
readings  ?  Saul  wished  to  "  inquire  of  God  "  before 
going  to  battle.  No  doubt  it  was  an  ancient  practice 
to  carry  the  ark  out  to  battle  as  the  symbol  of  God's 
presence,  and  the  ark  might  have  been  there,  though 
we  have  had  no  mention  of  its  transportation  from 
Kiriathjearim.  But  it  was  not  the  Ark,  but  the 
Ephod  with  Urirn  and  Thummim,  which  was  the 
regular  instrument  for  ascertaining  the  will  of  God. 
Moreover,  "bring  hither  is  a  term  applied  to  the  Ephod 
(1  Sam.  xxiii.  9 ;  xxx.  7),  but  not  to  the  Ark. 
Hence  it  is  almost  certain  that  the  LXX.  has  pre 
served  the  true  reading. 

Take  as  another  and  an  important  instance  Ps. 
xxii.  16.  The  Massoretic  Text  reads  :  like  a  lion  my 
hands  and  my  feet,  and  a  verb  did  they  mangle  must 
be  supplied  to  complete  the  sense.  But  most  of  the 
ancient  Versions  represent  the  word  now  read  like  a 
lion  by  a  verb,  though  they  translate  it  in  different 
ways,  and  there  can  be  no  reasonable  doubt  that  a 
verb  originally  stood  in  the  text,  and  that  our  trans 
lators  were  right  in  adopting  the  rendering  they 
pierced,  which  is  substantially  that  of  the  LXX. 

Space  forbids  the  multiplication  of  instances  in 
which  the  LXX.  or  other  Versions  help  the  interpre 
tation  of  the  Old  Testament  by  presenting  or  suggest 
ing  readings  which  carry  conviction  with  them. 
But  enough  has  been  said  to  show  that  it  is  idle 
to  talk  of  "the  incredible  folly  of  tinkering  the 
Massoretic  Text,"  when  that  text  cannot  be  for  a 


80  RELATIVE  SUPERIORITY  LECT 

moment  regarded  as  so  perfect  as  to  be  exempt  from 
criticism. 

The  Revisers  were  unquestionably  right  in  adopting 
some  readings  from  the  Versions,  and  in  placing  others 
in  the  margin,  as  at  least  worthy  of  consideration. 
It  may  be  doubted,  indeed,  whether  they  did  not  err 
on  the  side  of  caution,  and  whether  they  should  not 
have  taken  most  of  these  marginal  readings  into  the 
text,  and  placed  a  number  of  others  in  the  margin. 

For  example,  in  Gen.  xlvii.  21,  the  words,  As  for 
the  people,  he  removed  them  to  the  cities  from  one  end 
of  the  border  of  Egypt  even  to  the  other  end  thereof, 
can  hardly  be  understood  of  a  general  removal  of  the 
people  from  the  country  to  the  cities  where  the  corn 
was  stored ;  whereas  the  reading  of  the  LXX.,  the 
Samaritan,  and  the  Vulgate,  he  made  bondmen  of  them, 
which  is  given  in  the  margin,  agrees  exactly  with  the 
request  of  ver.  19,  "buy  us  and  our  land  for  bread,  and 
should  have  found  a  place  in  the  text.  Again,  in 
2  Sam.  xv.  7,  four  makes  sense,  and  forty  does  not. 
Absalom  could  not  have  been  hatching  his  rebellion 
for  forty  years.  No  notice  is  taken  even  in  the 
margin  of  the  fact  that  in  2  Sam.  xxiv.  13  the  LXX. 
agrees  with  1  Chron.  xxi.  12  in  reading  three  for 
seven  years  of  famine.1 

Opinions  will  differ  as  to  the  degree  of  corruption 
present  in  the  Massoretic  Text.  No  doubt  it  differs 

1  For  further  illustrations  I  may  be  allowed  to  refer  to  a  paper 
read  at  the  Church  Congress  at  Portsmouth  in  1885,  pp.  54  fF.  of  the 
official  Report. 


in  OF  THE  HEBREW  TEXT 

largely  in  different  books.  But  it  may  be  safely 
asserted  that  this  text,  as  a  whole,  is  superior  to  the 
LXX.  as  a'  whole.  There  does  not  appear  to  be  any 
ground  for  the  charges  which  were  at  one  time 
freely  made  against  the  Jews,  of  corrupting  the  Old 
Testament  Scriptures  out  of  hostility  to  the  Christian 
Church ;  and  there  are  not  wanting  indications  that 
the  scribes  who  were  responsible  for  the  Massoretic 
Text  faithfully  followed  their  ancient  MSS.  Peculi 
arities  of  different  writers,  archaisms,  dialectic  colour 
ing,  particular  idioms,  even  unusual  ways  of  writing, 
have  in  not  a  few  cases  been  faithfully  preserved. 

The  recognition  of  the  relative  superiority  of  the 
Massoretic  Text  must,  however,  by  no  means  be  taken 
to  exempt  it  from  criticism  and  emendation.  To 
what  aids,  then,  can  we  appeal  for  the  purpose  ? 
Little  or  nothing  is  to  be  gained  from  the  most 
careful  collation  of  Hebrew  MSS.,  for,  as  has  been 
pointed  out,  they  all  belong  to  one  recension.  It  is 
only  from  the  Versions  which  preserve  traces  of 
earlier  form?  of  the  text  that  help  can  be  derived. 
In  the  use  of  this  help  much  must  depend  on  tact 
and  judgment  and  instinct.  The  textual  criticism 
of  the  Old  Testament  must  go  hand  in  hand  with  its 
exegesis.  The  *  subjective  element '  in  it  is  neces 
sarily  large,  and,  in  the  absence  of  adequate  materials, 
the  methods  by  which  this  element  has  been  reduced 
to  a  minimum  in  the  textual  criticism  of  the  New 
Testament  cannot  be  applied. 

Under  these  circumstances,  moreover,  conjectural 
G 


82  NECESSITY  OF  LECT. 

emendation  may  find  a  place  in  the  criticism  of  the 
Old  Testament  which  would  be  wholly  anomalous  in 
the  case  of  the  New,  where  the  documentary  evi 
dence  is  of  such  an  entirely  different  character.  It 
may  even  be  our  duty  in  the  last  resort  to  confess 
that  the  text  is  uncertain,  and  beyond  the  reach  of 
even  probable  restoration. 

Much  of  what  has  been  said  in  this  lecture  may 
seem  to  some  to  be  negative  and  destructive,  and 
even  mischievously  unsettling.  Why,  it  may  be 
asked,  should  these  doubts  be  raised  about  the  integ 
rity  of  the  text?  I  answer  (1)  that  honesty  requires 
it.  The  cause  of  truth  is  ill  served  by  concealing 
facts,  or  affirming  uncertainties  to  be  certainties. 
And  (2)  the  attempt  to  maintain  the  absolute  integrity 
of  the  Massoretic  Text  loads  students  of  the  Old 
Testament  with  a  burden  heavier  than  they  can 
bear.  There  are  enough  real  difficulties  in  it,  with 
out  the  addition  of  the  adventitious  difficulties  which 
arise  from  trying  to  defend  the  soundness  of  a  corrupt 
text. 

It  is  no  doubt  one  of  the  "  trials  of  a  new  age " 
to  find  that  "the  text  and  the  interpretation  of 
the  constituent  parts  of  Holy  Scripture  have  not 
been  kept  free  from  corruptions  and  ambiguities 
which  require  the  closest  exercise  of  critical  skill." 1 
Perhaps  younger  scholars  can  hardly  recognise  the 
greatness  of  the  trial  to  those  who  have  been  trained 
in  traditional  views.  But  here,  as  elsewhere,  the 

1  Bishop  "Westcott,  Christus  Consummator,  p.  7. 


ill  TEXTUAL  CRITICISM  83 

object  of  the  removal  of  the  things  that  are  shaken 
is  "  that  the  things  which  are  not  shaken  may 
remain." 

It  is  not  without  instruction  to  remember  that 
the  LXX.,  which  with  all  its  value  for  interpre 
tation  and  criticism  is  an  imperfect  and  inadequate 
version,  was  for  many  centuries  the  only  means  by 
which  the  Old  Testament  was  known  to  the  Christian 
Church.  The  majority  of  the  quotations  in  the  New 
Testament  are  taken  from  it.  Many  of  the  ancient 
Versions  were  made  from  it,  not  from  the  original 
Hebrew.  The  Fathers  were  with  rare  exceptions 
ignorant  of  Hebrew,  and  dependent  on  the  LXX.  or 
other  Versions. 

From  the  undoubted  fact  that  it  has  not  been 
God's  will  to  preserve  the  letter  of  Holy  Scripture 
in  a  precise  and  unaltered  form,  and  that  the  inter 
pretation  of  the  Scriptures  is  necessarily  gradual  and 
progressive,  we  may  derive  a  clear  warning  against 
that  worship  of  the  letter  into  which  the  Jewish 
Church  fell,  and  into  which  parts  of  the  Christian 
Church  have  from  time  to  time  fallen.  True,  the 
spirit  must  be  reached  through  the  letter,  and  to  the 
devout  student  even  the  smallest  word  of  Holy 
Scripture  will  not  be  a  matter  of  indifference.  But 
the  imperfections  and  uncertainties  of  the  letter  bid 
us  look  from  the  letter  to  the  spirit ;  from  the  words 
to  the  truths  which  the  words  convey, — truths,  we 
may  be  assured,  unshaken  and  unimpaired  by  such 
defects  as  have  been  allowed  to  creep  in  ;  from  these 


84  FROM  LETTER  TO  SPIRIT  LECT.  in 

truths,  indeed,  to  HIM  in  whom  all  partial  truths 
are  summed  up,  and  who  is  Himself  the  Truth  to 
whom  all  the  Scriptures  point. 

"  The  testimony  of  Jesus  is  the  spirit  of  prophecy 

.  Christ  is  all  and  in  all" 


LECTUEE   IV 

THE   INSPIRATION   OF  THE   OLD   TESTAMENT 

v  elfflv,  rb  5£  avrb  Trvcvfj-a..  —  1  COR.  xi.  4. 


THUS  far  we  have  considered  the  testimony,  direct 
and  indirect,  which  the  books  of  the  Old  Testament 
give  to  their  literary  origin,  and  traced  the  history  of 
their  transmission  through  more  than  two  thousand 
years.  Our  survey  has  necessarily  heen  partial  and 
superficial  ;  but  we  have  seen,  in  typical  instances, 
that  Holy  Scripture  is  no  book  fallen  from  heaven  in 
an  ideal  completeness,  but  is  marked  in  every  feature 
with  signs  of  its  human  origin,  with  characteristics 
of  place  and  age  and  circumstance  and  personality, 
and  bears  in  many  of  its  parts  the  evidence  of  a  long 
and  often  complicated  literary  history.  We  have 
seen,  moreover,  that  the  Old  Testament  has  not  been 
exempted  from  the  errors  to  which  all  works  of 
literature  are  liable  in  the  process  of  transmission. 

Yet  in  all  this  diversity  of  many  parts  and  many 
fashions  there  is  a  unity  which  binds  together  the  vari 
ous  books  into  a  single  whole.  It  is  no  artificial  and 
external  uniformity,  but  a  natural  and  organic  unity  of 


86  INSPIRATION  OF  THE  OLD  TESTAMENT       LECT 

life  and  spirit.  Natural  and  undesigned,  so  far  as  the 
several  authors  of  the  many  books  collected  in  the 
Divine  Library  of  the  Old  Testament  are  concerned, 
and  therefore  all  the  more  attesting  itself  as  super 
natural  and  designed.  For  to  the  question,  Whence 
comes  this  living  unity  which  pervades  and  animates 
this  whole  in  all  its  diverse  parts  ?  the  Christian 
student  can  make  but  one  answer  :  that  it  comes 
from  God  Himself,  who  speaks  through  historian  and 
prophet  and  psalmist.  These  books,  in  all  their 
variety,  are  oracles  of  God ;  they  are  living  oracles ;  and 
because  the  life  which  is  their  common  characteristic 
was  breathed  into  them  by  the  Holy  Ghost,  the  Giver 
of  life,  we  agree  to  call  them  INSPIRED. 

The  Inspiration  of  Scripture !  It  is  a  sacred  and 
difficult  subject,  not  to  be  handled  without  caution 
and  reverence.  Yet  I  should  separate  what  is  insep 
arable,  and  put  asunder  what  God  has  joined  together 
by  an  indissoluble  bond,  if  I  were  to  speak,  as  I  have 
done  in  the  preceding  lectures,  of  the  human  origin  of 
the  Scriptures,  without  going  on  to  speak,  however 
inadequately  and  unworthily,  of  their  Divine  origin. 

The  unique  position  of  the  books  of  the  Old 
Testament  is  assumed  in  the  New  Testament  as  an 
axiomatic  truth.  They  are  holy  Scriptures,  bearing 
in  themselves  the  marks  of  a  Divine  origin ;  sacred 
writings,  fenced  off  as  it  were  and  distinguished  from 
the  mass  of  ordinary  books.  Nor  are  we  left  in  doubt 
what  is  the  source  to  which  they  owe  this  character. 
GOD  spake  unto  the  fathers  in  the  prophets  ;  the  Spirit 


IV  ASSUMED  IN  THE  NEW  TESTAMENT  8? 

of  Christ  testified  beforehand  in  them;  the  Holy 
Ghost  spake  through  the  prophets;  psalmists  wrote 
in  the  Holy  Spirit.  Does  the  dignity  and  pre-emin 
ence  accorded  to  these  Scriptures  need  illustration? 
It  was  the  highest  glory  and  prerogative  of  the  Jews 
that  unto  them  were  intrusted  the  oracles  of  God.  And 
from  the  whole  treatment  of  the  Old  Testament 
Scriptures  in  the  New  Testament,  even  more  than 
from  explicit  statement,  it  is  clear  that  they  are 
regarded  as  being  of  Divine  origin,  and  as  possessing 
Divine  authority ;  as  being,  in  fact,  what  we  generally 
understand  by  the  term  inspired. 

But  no  definition  of  inspiration  is  given  in  the 
New  Testament — in  fact,  the  word  inspired  is  only 
once  applied  to  the  Scriptures,  and  in  that  case 
inspiration  is  rather  assumed  as  an  attribute  (every 
scripture  inspired  of  God)  than  affirmed  as  a  predicate 
(all  scripture  is  given  "by  inspiration  of  God), — nor  has 
any  definition  of  it  been  given  by  the  Church. 
Hence  while  the  fact  of  inspiration  is  an  essential 
article  of  the  Christian  faith,  the  nature  of  inspiration 
is  left  to  be  inferred  from  the  Scriptures  themselves. 
May  we  not  venture  to  say  that  it  is  providential 
that  it  has  been  so  ?  For  as  our  conception  of  the 
operations  of  God  in  nature  must  necessarily  be 
modified  by  the  discoveries  of  science,  so  our  view  of 
the  methods  of  God  in  the  record  of  His  revelation 
must  inevitably  be  changed  by  the  results  of  criticism. 
Theories  of  inspiration  which  once  found  wide  accept 
ance  are  shattered  to  pieces  on  the  hard  rock  of  facts. 


88  DIFFICULTIES  LECT 

We  are  familiar  with  the  old  objections  to  the 
inspiration  of  the  Old  Testament  drawn  from  its 
moral  character.  How,  asks  the  sceptic,  can  you 
maintain  that  a  book  which  contains  such  crude 
anthropomorphic  representations  of  God,  such  im 
perfect  ideas  of  morality,  so  much  that  is  positively 
revolting  to  an  enlightened  conscience,  is  inspired  ? 
These  old  difficulties  are  still  brought  forward  ;  and 
they  get  their  chief  weight  from  the  erroneous  concep 
tions  of  what  the  Old  Testament  is,  and  what  inspira 
tion  means,  which  have  too  often  been  put  forward 
by  defenders  of  the  faith  as  though  they  were  an 
integral  part  of  the  faith  itself. 

But  in  the  present  day  we  have  new  difficulties  to 
meet,  in  view  of  the  results  at  which  criticism  arrives 
as  to  the  origin  and  character  of  the  books  of  the 
Old  Testament.  In  what  sense,  it  is  asked,  can 
this  legislation,  which  is  now  said  to  be  Mosaic  in 
elemental  germ  and  idea  only,  and  to  represent  not 
the  inspired  deliverance  of  a  supremely  great  in 
dividual,  but  the  painful  efforts  of  many  generations 
of  law-makers ;  these  histories  which  have  been 
compiled  from  primitive  traditions,  and  chronicles, 
and  annals,  and  what  not ;  these  books  of  prophecy 
which  are  not  the  authentic  autographs  of  the  pro 
phets,  but  posthumous  collections  of  such  writings — 
if  any — as  they  left  behind  them,  eked  out  by  the 
recollections  of  their  disciples ;  these  Proverbs  and 
Psalms  which  have  been  handed  down  by  tradition, 
and  altered  and  edited  and  re-edited ;  these  histories 


iv  OLD  AND  NEW  89 

which  contain  errors  of  date  and  fact,  and  have  been 
perhaps  '  idealised '  by  the  reflection  of  the  circum 
stances  and  ideas  of  the  writers'  own  times  upon 
a  distant  past ;  these  seeming  narratives  which  may 
be  allegories  ;  and  these  would-be  prophecies  which 
may  be  histories ; — in  what  sense  can  these  be  said 
to  be  inspired  ?  The  problems  raised  are  grave. 
There  are  some  to  whom  the  inspiration  and 
authority  of  Scripture  seem  to  be  seriously  im 
perilled  by  critical  inquiries,  and  they  would  bid 
us  hold  our  hands  for  fear  of  the  results  to  which 
they  may  lead.  Unquestionably  those  who  approach 
the  Bible  with  preconceived  ideas  of  what  inspiration 
must  be,  and  what  must  be  the  characteristics  of  an 
inspired  book,  may  find  much  in  the  conclusions  of 
modern  criticism  to  shock  and  scandalise.  But,  as 
has  been  wisely  said  by  Bishop  Westcott,1  "the 
student  must  not  approach  the  inquiry "  [into  the 
origin  and  relations  of  the  constituent  books  of  the 
Old  Testament]  "  with  the  assumption — sanctioned 
though  it  may  have  been  by  traditional  use — that 
God  must  have  taught  His  people,  and  us  through 
His  people,  in  one  particular  way.  He  must  not 
presumptuously  stake  the  inspiration  and  the  Divine 
authority  of  the  Old  Testament  on  any  foregone 
conclusion  as  to  the  method  and  shape  in  which 
the  records  have  come  down  to  us."  The  Old 
Testament  is  placed  in  the  hands  of  the  Christian 
Church  as  the  inspired,  authoritative  record  of 

1  Hebrews,  p.  493. 


90  SCRIPTURE  AT  ONCE  LECT 

God's  revelation  of  Himself  to  His  chosen  people, 
and  of  His  education  of  that  people.  We  accept 
it  as  such  on  the  authority  of  Christ  and  His 
Apostles.  But  into  the  character  and  methods  of 
that  record  we  are  free  to  examine — it  is  our 
duty  to  examine — by  the  help  of  all  the  faculties 
which  God  Himself  has  given  us.  "  Fresh  materials, 
fresh  methods  of  inquiry,  bring  fresh  problems  and 
fresh  trials." l  It  cannot  but  be  that  as  the  day 
wears  on,  and  the  sunlight  falls  at  an  ever- changing 
angle,  the  observers,  as  they  bring  fresh  instruments 
of  greater  power  into  play,  should  find  the  distant 
object  of  their  scrutiny  far  different  in  the  details 
of  its  structure  from  what  they  imagined  in  the 
morning  twilight  by  the  unassisted  eye. 

The  majority  of  men,  indeed,  desire  a  clear-cut 
definite  theory  ;  but  clear-cut  definite  theories  may 
come  into  awkward  conflict  with  facts,  to  the  grave 
injury  of  those  who  have  pledged  themselves  to 
stand  or  fall  by  them.  And,  indeed,  no  abstract  dis 
cussion  or  formulated  theory  of  inspiration  is  possible. 
Life  is  not  a  thing  to  be  analysed  and  defined,  but 
an  energy  to  be  recognised  and  observed  in  operation. 

The  gist  of  the  matter  is  given  in  the  familiar 
words,  Of  old  time  Gfod  spake  unto  the  fathers  in  the 
prophets.  The  words  affirm  the  harmonious  union 
of  the  Divine  and  the  human  factors  in  indissoluble 
connexion.  In  theories  of  inspiration  one  factor  has 
too  often  been  brought  into  exclusive  prominence 

1  Bishop  Westcott,  Hebrews,  p.  492. 


iv  DIVINE  AND  HUMAN  91 

and  the  other  passed  over.  A  purely  mechanical 
theory  has  practically  ignored  any  real  activity  on 
the  part  of  the  human  instrument;  or  an  entirely 
subjective  theory  has  virtually  denied  the  reality  of 
the  Divine  communication  of  truth  which  could  not 
otherwise  have  been  known.  The  proposition  that 
"  Scripture  is  the  word  of  God  "  has  been  hardened 
into  the  dogma  of  the  verbal  inspiration  and  absolute 
inerrancy  of  every  word  of  the  Bible,  and  the  Jewish 
theory  of  the  dictation  of  the  Pentateuch  to  Moses 
has  been  extended  to  the  rest  of  the  Old  Testament ; 
or,  on  the  other  hand,  the  proposition  that  "  Scripture 
contains  the  word  of  God "  has  been  volatilised  till 
all  distinction  between  Scripture  and  other  books  is 
obliterated,  and  the  inspiration  of  Moses  or  Isaiah  is 
held  to  be  not  materially  different  from  the  inspira 
tion  of  Solon  or  Aeschylus. 

The  analogy  between  the  Incarnate  Word  and  the 
Written  Word  has  often  been  noticed,  but  it  is  worth 
while  to  recall  it  once  more  in  this  connexion.  In 
the  doctrine  of  our  Lord's  Person,  His  Divinity  has 
sometimes  been  allowed  virtually  to  annihilate  His 
true  humanity ;  at  other  times  His  humanity  has 
been-  made  the  exclusive  object  of  attention  so  as 
practically  to  ignore  His  inalienable  Divinity.  So 
too  it  has  fared  with  Holy  Scripture. 

The  Bible  is  a  unique  book ;  but  no  absolute 
monopoly  of  truth  is  to  be  claimed  for  it,  as  some 
times  seems  to  be  asserted.  God  left  not  Himself 
without  witness  even  in  the  heathen  world.  Not 


92  THE  OLD  TESTAMENT  THE  RECORD          LEGT 

seldom  tc  the  poet  seers  and  philosophers  "  high 
thoughts  beyond  their  thought  were  given."  Yet 
elevate  other  literature,  and  depreciate  this  literature 
as  you  will,  the  distinction  approves  itself.  No 
other  literature  is  linked  into  one  whole  like  this, 
instinct  with  one  spirit  and  purpose,  and,  with  all  its 
variety  of  character  and  origin,  moving  forward  to  an 
unseen  yet  certain  goal.  No  other  literature  is  so 
intimately  connected  with  a  national  life  unique  in 
its  claims  and  its  character. 

Not  that  there  are  not  books  outside  the  Canon 
which  might,  to  our  individual  judgment,  have 
seemed  worthy  of  a  place  in  it,  and  books  included 
in  it  whose  presence  there  seems  to  us  hard  to 
account  for.  The  distinction  between  canonical  and 
deutero-canonical  books  may  be  less  sharp  and  in 
telligible  than  was  once  commonly  supposed.  We 
may  even  acknowledge,  as  the  ancient  Jews  did, 
various  degrees  or  modes  of  inspiration  within  the 
Canon.  God  does  not  speak  with  the  same  immedi- 
ateness  or  fulness  or  permanence  of  teaching  in  every 
part  of  all  the  books  of  Scripture.  It  is  a  natural 
inference  from  the  distribution  of  the  quotations  in 
the  New  Testament,  that  some  books  were  much 
read  and  almost  known  by  heart,  others  little  used 
and  almost  unknown.  "In  revelation  and  in  the 
record  of  revelation  all  parts  have  a  Divine  work, 
but  not  the  same  work  nor  (as  we  speak)  an  equal 
work."1  But  still,  speaking  broadly,  the  selection 

1  Bishop  Westcott,  Hebrews,  p.  4. 


rv  OF  THE  DIVINE  PURPOSE  93 

of  the  Canon  approves  itself  as  a  providential 
selection,  the  mind  of  the  Church  answering  to 
the  Will  of  God ;  here  we  are  within  a  sacred 
enclosure;  the  atmosphere  is  different  from  that 
which  we  breathe  outside. 

I  have  said  that  no  abstract  discussion  of  the 
nature  of  inspiration  appears  to  be  possible ;  and 
it  seems  to  me  that  the  consideration  of  the  inspira 
tion  of  the  Old  Testament  may  best  be  approached 
by  a  general  consideration  of  the  Divine  purpose  of 
which  it  is  the  record.  For  what  is  the  Old  Testa 
ment  from  the  Christian  point  of  view — and  from  no 
other  point  of  view  can  it  be  rightly  understood — but 
the  record  of  God's  gradual  revelation  of  Himself  to 
Israel  in  His  purpose  of  redeeming  love  with  a  view 
to  the  establishment  of  His  universal  kingdom  ?  The 
Incarnation  was  to  be  the  culminating  point  of  that 
revelation  and  that  purpose.  In  it  the  old  order 
was  to  be  consummated  and  the  new  order  to  be 
founded.  But  for  that  unique  event  a  long  prepara 
tion  was  necessary.  That  preparation  was  carried 
on  negatively  and  generally  in  the  world  at  large, 
positively  and  specifically  in  the  chosen  people. 
The  "  father  of  the  faithful "  was  called  from  his 
distant  home  and  made  the  heir  of  the  promise. 
Slowly  yet  surely  the  family  grew  into  a  nation. 
The  nation,  in  spite  of  wilfulness  and  apostasy  and 
failure,  was  shaped  and  moulded  by  the  discipline  of 
Law  and  the  teaching  of  Prophets,  by  the  rule  of 
Judge  and  King  and  Priest,  for  its  predestined  task, 


94  THE  TRAINING  LECTT. 

It  grew  to  rankness  in  the  days  of  its  prosperity; 
it  was  refined  in  the  furnace  of  adversity  ;  it  died  in 
the  Exile  and  came  to  life  in  the  Keturn,  a  dimin 
ished  but  purified  remnant  of  its  former  self,  still 
in  spite  of  itself  led  on  towards  the  appointed  end. 
Step  by  step  God  revealed  Himself,  and  Israel  be 
came  the  trustee  for  the  world  of  the  primary  truth 
of  ethical  monotheism.  As  He  revealed  Himself 
they  learned  little  by  little  what  Righteousness  and 
Holiness  mean,  and  in  the  awful  light  of  the  Divine 
attributes  and  the  Divine  demand  on  the  nation  and 
the  individual  that  they  should  reflect  those  attri 
butes,  they  grew  to  learn  a  deeper  conception  of  the 
nature  of  sin  and  the  need  of  Divine  pardon  and 
cleansing  and  renewal. 

The  institutions  of  the  nation  were  all  propae 
deutic.  The  kingdom,  with  its  unique  idea  of  a  king 
who  was  at  once  the  representative  of  God  to  the 
people  and  of  the  people  to  God,  who  stood  in  a 
unique  relation  of  sonship  to  Jehovah,  and  in  virtue 
of  that  sonship  was  the  heir  of  a  world-wide  inherit 
ance,  presented  the  type  of  a  King  to  come  who 
should  establish  a  universal  kingdom  of  peace  and 
righteousness.  The  priesthood,  with  ritual  of  sacri 
fice,  maintained  the  need  of  mediation  and  inter 
cession  between  sinful  man  and  a  righteous  God. 
The  prophets  pointed  forward  to  the  time  when  Zion 
should  be  the  centre  from  which  an  universal  revela 
tion  should  issue.  At  length  the  great  prophet,  who 
in  the  days  of  the  Exile  strove  to  stir  Israel  to  a 


rv  OF  ISRAEL  95 

sense  of  its  high  calling  as  the  servant  of  the  Lord 
and  of  its  failure  to  fulfil  that  mission,  delineated 
the  portraiture  of  the  Ideal  Servant,  fulfilling  for 
His  people  the  work  in  which  they  had  failed. 
King,  Son,  Priest,  Prophet,  Servant;  what  were  they 
but  unconnected  and  apparently  parallel  lines  until 
they  met  in  the  One  Person  of  Him  who  united  and 
interpreted  them  all  ? 

It  is  impossible  to  read  the  Old  Testament  with 
open  eyes  without  seeing  that  we  have  there  the 
record  of  the  Divine  plan  and  purpose  worked  out 
unhastingly,  unrestingly,  "  in  patient  length  of  days." 
The  revelation  was  gradual,  progressive,  manifold. 
God's  purpose  was  one  and  the  same  throughout ; 
His  truth  is  one  and  unchanging.  But  the  purpose 
must  be  wrought  out  step  by  step  in  successive  ages, 
in  many  fashions ;  the  truth  must  be  communicated 
fragment  by  fragment,  in  many  parts,  as  men  were 
able  to  receive  it.  The  child's  perception  of  truth 
cannot  be  the  same  as  the  youth's,  nor  the  youth's 
the  same  as  the  man's.  The  modes  of  education 
which  are  fitting  for  the  child  must  gradually  be 
changed  as  he  passes  from  childhood  to  youth,  and 
from  youth  to  manhood.  So  it  was  in  the  education 
of  the  chosen  nation ;  so  it  must  be  in  the  education 
of  the  human  race. 

The  record  of  Revelation  may  be  expected  to  cor 
respond  to  the  Eevelation  itself.  In  part  the  Old 
Testament  narrates  the  history  of  the  facts  and  the 
institutions  in  and  through  which  God  manifested 


96  THE  RECORD  OF  LECT 

Himself  and  prepared  the  way  for  the  accomplish 
ment  of  His  purposes ;  in  part  it  preserves  the 
messages  of  those  whom  He  chose  and  commissioned 
directly  to  communicate  His  will ;  in  part  it  records 
the  thoughts  and  aspirations  of  those  who  lived 
under  this  system  of  Divine  education,  and  responded 
to  its  influence.  Now  it  is  at  least  a  reasonable 
hypothesis,  that  the  same  Providence  which  moulded 
the  course  of  the  history,  and  shaped  the  form  of  the 
institutions,  would  in  some  sort  and  degree  superin 
tend  the  record  of  them ;  that  the  same  Teacher  who 
spoke  through  the  prophets  would  watch  over  the 
preservation  of  the  records  of  their  teaching  for  the 
instruction  of  future  generations ;  that  the  same 
Spirit  who  stirred  the  feelings  and  emotions  of  the 
holy  men  of  old  would  not  let  the  response  of  their 
hearts  to  that  awakening  be  lost  and  vanish  out  of 
hand.  The  idea  of  an  inspired  record  is  the  natural 
correlative  to  the  idea  of  a  Divine  revelation  ;  and 
the  inspired  record  may  be  expected  to  reflect  the 
characteristics  of  the  revelation.  But  as  we  have  no 
right  to  determine  for  ourselves  a  priori  what  the 
character  and  methods  of  a  Divine  revelation  must 
be — Bishop  Butler  long  ago  warned  us  against  that 
— so  neither  have  we  any  right  to  determine  a  priori 
by  what  methods  that  Divine  revelation  will  be  re 
corded,  and  what  must  be  the  precise  character  of 
the  record.  No!  we  must  go  to  the  record  itself, 
and  endeavour  to  learn  from  it  in  what  ways  and  by 
what  methods  and  under  what  conditions  God  was 


IV 


ISRAEL'S  TRAINING  97 


pleased  to  preserve  the  record  of  His  dealings  with 
Israel  and  His  words  spoken  to  Israel  for  our  ad 
monition  upon  'whom  the  ends  of  the  ages  are  come. 

Let  us  then  approach  the  Old  Testament,  and  try 
to  pick  out  some  of  the  characteristic  features,  posi 
tive  and  negative,  which  may  help  us,  not  indeed  to 
define  inspiration  or  formulate  a  theory  of  it,  but  to 
understand  somewhat  better  what  an  inspired  book 
is,  and  what — popular  ideas  notwithstanding — it 
does  not  profess  to  be.  With  this  view,  let  us  look 
first  at  those  accounts  of  the  childhood  of  the  world, 
which,  as  we  have  seen,  recent  discoveries  show  to 
have  been  current  among  the  Babylonians  as  well  as 
among  the  Israelites.  The  common  origin  of  the 
Chaldaean  and  the  biblical  narratives  of  the  Creation 
and  the  Flood  cannot  be  disputed.  But  with  all 
their  striking  similarity,  there  are  yet  more  striking 
differences  between  them.  What  power  is  it  that  has 
taken  these  primitive  traditions  of  the  human  race, 
purified  them  from  their  grossness  and  their  poly 
theism,  and  made  them  at  once  the  foundation  and 
the  explanation  of  the  long  history  that  is  to  follow?1 
Surely  it  was  the  Holy  Spirit  of  God  working,  as  it 
is  the  economy  of  Divine  method  to  work,  upon 
existing  materials.  Jehovah  did  not  "  obliterate  the 
whole  contents  of  the  religious  consciousness  of  the 
Abrahauiic  family "  when  He  called  Abraham  to 
leave  his  country  and  his  kindred  and  his  father's 
house.  He  did  not  create  afresh  their  whole  mental 

1  See  Bishop  Moorliouse's  Teaching  of  Christ,  pp.  4  IF. 
II 


98  POSITIVE  CHARACTERISTICS  LECT. 

furniture.  But  He  did  elevate  and  purify  that 
religious  consciousness.  When  Abraham  in  faith 
obeyed  that  call,  he  left  behind  him  the  gods  which 
his  fathers  had  served  in  their  Mesopotamian  home. 
He  did  mould  that  mental  furniture  into  a  new  shape 
and  for  a  definite  purpose.  We  do  not  know  how 
the  primitive  legends  came  into  existence,  but  we 
can  see  how  they  were  transformed  by  inspiration  to 
convey  fundamental  truths  with  regard  to  Creation 
and  Divine  judgment  upon  human  sin,  which  it  was 
essential  should  be  known.  The  first  chapter  of 
Genesis  is  not,  as  we  now  know,  a  scientifically  exact 
account  of  Creation;  the  account  of  the  Fall  is,  it 
may  be,  an  allegory  rather  than  a  history  in  the 
strict  sense  of  the  term ; 1  the  Deluge  was  not  uni 
versal  in  the  sense  that  the  waters  covered  the  whole 
surface  of  the  entire  globe.  But  I  think  we  may 
confidently  say  that  the  account  of  Creation  presents 
the  essential  religious  truths  concerning  the  origin 
of  the  universe  in  a  form  which  is  as  unrivalled  for 
majestic  simplicity  as  it  is  inexhaustible  in  profound 
significance  ;  that  the  story  of  the  Fall  explains  the 
entry  of  evil  into  the  world  which  God  made  with  a 
solemn  pathos  in  a  way  which  is  at  once  the  condem 
nation  and  the  consolation  of  humanity ;  that  the  nar 
rative  of  the  Flood  is  a  parable  of  judgment  and  mercy 
which  will  never  become  antiquated  till  the  completion 
of  that  final  exhibition  of  judgment  and  mercy  of 
which  it  is  the  type.  These  narratives  convey  their 
1  See  Note  a 


nr  OF  INSPIRATION  99 

lessons  in  a  form  which  is  intelligible  to  the  least  edu 
cated  race  and  to  the  youngest  child,  and  yet  will 
never  cease  to  grow  in  meaning  for  the  most  cultured 
race  and  the  wisest  sage.  They  proclaim  with  Divine 
authority  truths  which  man  needs  to  know,  but  which, 
apart  from  revelation,  he  could  only  have  guessed. 

And  for  the  rest  of  the  Pentateuch,  if  the  Mosaic 
law  was  Mosaic  in  germ  only  and  not  in  its  complete 
development,  are  we  therefore  to  say  that  it  was 
not  Israel's  divinely  -  given  schoolmaster,  or  that 
the  record  of  it  cannot  be  inspired  ?  May  we  not 
see  an  analogy  between  the  record  of  Creation  and 
the  record  of  the  Mosaic  legislation?  The  work, 
which  is  pictorially  represented  as  completed  in  a 
week  of  six  successive  days,  we  now  know  from 
the  researches  of  geology  to  have  been  extended  over 
vast  periods  of  untold  duration  as  we  reckon  time. 
And  so,  too,  the  legislation  which  is  connected  in  its 
completed  form  with  the  delivery  of  its  original 
elements  during  the  forty  years'  wandering  in  the 
wilderness,  historical  criticism  is  leading  us  to  regard 
as  the  outcome  of  centuries  of  national  life.  To  the 
eternal  present  of  the  Divine  mind  "  all  creation  is 
one  act  at  once,"  and  from  the  concentration  and 
condensation  of  the  record  we  may  be  intended  to 
learn  the  unity  of  Divine  plan  and  purpose  which 
was  operative  alike  through  the  aeons  of  creation  and 
the  centuries  of  Israel's  history. 

If  Deuteronomy  is  not  the  ipsissima  vcrla  of 
Moses,  but  a  prophetic  re-casting  of  Mosaic  elements. 


100  INSPIRATION  OF  LECT. 

are  the  truths  which  it  contains  less  true  ?  May  we 
not  believe  that  he  has  found  a  faithful  interpreter, 
who  wrote  through  the  inspiration  of  the  same  Spirit 
by  which  he  spoke,  putting  old  lessons  into  the  new 
form  which  his  own  age  needed  ? 

Turn  from  the  Pentateuch  to  the  Historical  Books. 
Do  not  they  too  bear  the  marks  of  Divine  superin 
tendence?  Partial  and  incomplete  and  dispropor- 
tioned  they  are,  if  we  view  them  as  histories  of  the 
nation.  How  much  is  left  untold  which  we  would 
gladly  know,  in  order  to  understand  the  course  of 
history,  or  the  relations  of  Israel  to  its  neighbours; 
or  the  character  of  social  life  at  various  periods  of 
the  kingdom.  But  with  all  that  is  passed  over  in 
silence,  how  striking  a  view  do  these  compilations 
from  ancient  records  present  of  the  religious  history 
of  the  nation  and  the  steady  evolution  of  God's 
purposes  in  spite  of  Israel's  frowardness.  They 
interpret  the  course  of  Israel's  history  in  its  relation 
to  the  history  of  Redemption,  and  in  this  we  discern 
the  marks  of  their  inspiration. 

What  need  is  there  to  speak  of  the  inspiration  of 
the  Prophets  ?  Whence  came  those  sublime  views 
of  God,  those  lofty  ideas  of  His  righteousness,  His 
lovingkindness,  His  faithfulness,  His  holiness,  those 
inflexible  convictions  of  His  corresponding  demands 
on  men,  those  deepeningly  spiritual  conceptions  of 
the  meaning  of  sacrifice  ?  Whence  sprang  that 
inextinguishable  certainty  in  days  of  evil  rule  that  a 
Divine  kingdom  of  truth  and  righteousness  must 


iv  HISTORY  AND  PROPHECY  101 

ultimately  be  established  ;  that  undaunted  proclama 
tion  at  the  moment  when  the  old  covenant  seemed 
on  the  point  of  being  cancelled  that  a  new  covenant 
should  be  made  and  written  in  the  heart  of  every 
Israelite;  that  unhesitating  prediction  at  the  time 
when  Israel  lay  prostrate  in  the  dust,  a  captive  exile, 
that  Israel  should  yet  fulfil  his  mission  to  the  world  ? 
Whence  came  these  things  but  from  the  Spirit  of 
God  speaking  in  the  prophets  ?  Natural  growths 
out  of  a  soil  where  religious  ideas  germinated  spon 
taneously  some  would  call  them.  But  spontaneous 
germination  is  unknown  in  nature.  There  must  have 
been  a  seed.  Nor  is  it  so  clear  that  Israel  was  really 
a  favourable  soil  for  the  growth  of  pure  and  high 
religious  thought ;  and  tender  plants  do  not  come  to 
maturity  without  constant  superintendence.  Splendid 
ideals,  noble  aspirations,  sublime  imaginations — is 
that  a  sufficient  account  of  prophecies  which  were 
fulfilled  in  ways  transcending  human  thought  ?  Nay, 
it  was  the  Spirit  of  Christ  that  testified  beforehand  in 
them ;  and  whatever  may  be  the  literary  relation  of 
the  prophetic  records  to  the  original  prophetic  words, 
they  still  speak  to  us  as  the  voices  of  the  prophets, — an 
authentic  and  sufficient  record  of  the  testimony  of 
that  goodly  fellowship. 

And  the  Psalms?  What  of  them?  Let  me 
answer  the  question  in  the  words  of  a  master  of 
insight  and  eloquence.  "  Where,  in  those  rough, 
cruel  days,  did  they  come  from,  those  piercing,  light 
ning-like  gleams  of  strange  spiritual  truth,  those 


102  NEGATIVE  CHARACTERISTICS  LECT. 

magnificent  outlooks  over  the  kingdom  of  God, 
those  raptures  at  His  presence  and  His  glory,  those 
wonderful  disclosures  of  self-knowledge,  those  pure 
outpourings  of  the  love  of  God?  Surely  here  is 
something  more  than  the  mere  working  of  the  mind 
of  man.  Surely  they  tell  of  higher  guiding,  prepared 
for  all  time ;  surely,  as  we  believe,  they  hear  the  word 
behind  them  saying,  This  is  the  way,  walk  ye  in  it, 
they  repeat  the  whispers  of  the  Spirit  of  God,  they 
reflect  the  very  light  of  the  Eternal  Wisdom.  In 
that  wild  time  there  must  have  been  men  sheltered 
and  hidden  amid  the  tumult  round  them,  humble 
and  faithful  and  true,  to  whom  the  Holy  Ghost  could 
open  by  degrees  the  wondrous  tilings  of  His  law,  whom 
He  taught,  and  whose  mouths  he  opened,  to  teach 
their  brethren  by  their  own  experience,  and  to  do 
each  their  part  in  the  great  preparation." l 

Yes !  in  that  varied  record  of  the  Old  Testament, 
in  law  and  history  and  prophecy  and  psalm,  we  hear 
the  voice  of  the  living  God,  condescending  to  work 
and  speak  within  the  limits  of  a  narrow  nationality, 
in  order  ultimately  to  instruct  the  world.  The  more 
patiently  we  study  the  manifold  ways  in  which 
eternal  truths  are  enshrined  in  facts  arid  words,  the 
more  surely  shall  we  perceive  that  these  writings  are 
no  mere  natural  growth  or  development,  but  instinct 
with  a  life  which  could  only  have  come  from  the  one 
unfailing  Fountain  of  life,  replete  with  truth  which 
could  only  have  flowed  from  the  one  inexhaustible 

1  Dean  Church,  Discipline  of  Uie  Christian  Character,  p.  57. 


iv  OF  INSPIRATION  103 

source  of  truth,  radiating  light  which  could  only 
have  come  down  from  the  one  eternal  Father  of  lights. 
So  God  speaks  to  men,  through  men,  in  human  lan 
guage,  and  the  old  words  still  speak  to  those  who 
have  cars  to  hear. 

Such  are  some  of  the  characteristics  of  the  inspired 
books,  which  enable  us  to  feel  the  reality  of  their 
inspiration,  though  we  may  not  be  able  to  formulate 
a  precise  definition  of  it.  But  it  will  be  well  further 
to  note  explicitly  some  things  which  an  examina 
tion  of  the  inspired  books  teaches  us  that  in 
spiration  does  not  do.  Once  more  let  me  repeat 
emphatically  that  we  have  no  other  means  than  such 
an  examination  for  judging  what  may  or  may  not  be 
compatible  with  inspiration. 

(1)  Inspiration  does  not,  as  we  have  seen,  involve 
independence  of  existing  records  whether  traditional 
or  written,  nor  of  historical  research,  nor  of  the 
literary  methods  of  the  time.  Inspiration  took  the 
primeval  traditions  of  the  race  and  purified  them 
and  moulded  them  anew  to  convey  its  message.  It 
took  prophetic  narratives  and  state  annals  and  folk- 
ballads  and  current  traditions,  and,  looking  back  over 
a  long  period,  selected  portions  of  these  materials, 
and  wove  them  into  the  texture  of  a  history  which 
should  sum  up  and  interpret  the  lessons  of  that 
period,  and  bring  them  into  relation  with  the  course 
of  God's  providential  purposes.  But  in  so  doing 
the  historians  were  not  exempted  from  the  need  of 
care  and  diligence  and  research.  If  an  Evangelist 


104  NEGATIVE  CHARACTERISTICS  LEOTV 

claims  a  hearing  for  his  presentation  of  the  Gospel 
on  the  ground  that  he  had  traced  the  course  of  all 
things  accurately  from  the  first,  the  writers  of  the  Old 
Testament,  we  may  be  sure,  do  not  stand  upon  an 
essentially  different  footing.  They  used,  as  we  have 
seen,  the  methods  of  composition  current  in  their 
time  and  country ;  and  this  consideration  should 
lead  us  to  abstain  from  making  dogmatic  a  priori 
assertions  as  to  what  kinds  of  literary  composition 
may  or  may  not  be  found  in  the  Bible.  If,  for 
example,  allegory  was  a  familiar  mode  of  instruction, 
what  right  have  we  to  assert  (as  some  do)  that  the 
Old  Testament  cannot  contain  allegories,  nay  even 
what  we  call  myths  ?  For,  as  the  Archbishop  of 
Canterbury  pointed  out  not  long  ago,  we  have  in  the 
Holy  Scriptures  the  fullest  use  made  of  poetry  in  all 
its  forms.  "Even  fable,  in  the  fullest  meaning  of 
the  word,  is  used  to  convey  Divine  truth," — not  only 
parable  but  fable.  Then  are  we  prepared  positively 
to  lay  it  down  as  a  thing  not  to  be  credited  that  the 
Spirit  of  God  had  ever  used  what  we  now  call  myth?1 
If  we  say  that,  we  lay  down  a  canon  which  the 
Church  never  ruled.  Are  we  prepared  to  say  that  it 
was  impossible  that  the  Divine  Spirit  could  ever 
have  made  use  of  that  one  remaining  form  of  litera 
ture  ?  Shall  we  tell  our  people  that  if  certain 
passages  are  a  myth  then  the  whole  of  the  Bible  is 
untrue  ?  That  would  be  a  most  dangerous  course." 2 

1  See  Note  C. 
2  Report  of  the  Canterbury  Diocesan  Conference,  1890,  p.  41. 


IV  OF  INSPIRATION  105 

(2)  Inspiration  does  not  guarantee  absolute  im 
munity  from  error  in  matters  of  science  or  fact  or 
history.  Thus,  for  example,  the  narrative  of  crea 
tion  in  the  first  chapter  of  Genesis,  while  it  presents 
a  most  remarkable  counterpart  to  the  discoveries  of 
science,  cannot  be  said  to  tally  precisely  with  the 
records  written  in  the  rocks,  so  far  at  any  rate  as 
they  have  been  read  at  present.  Nor  need  we  be 
troubled  if  it  does  not,  nor  strive  anxiously  for  a 
literal  harmony.  God's  two  great  books  of  the  Bible 
and  of  Nature  each  contain  truths  which  are  not  and 
could  not  be  communicated  by  the  other.  Each  of 
them  must  be  studied  by  the  help  of  the  light  which 
is  thrown  upon  it  by  the  other, but  the  purpose  and  the 
limitations  peculiar  to  each  must  never  be  forgotten. 

Again,  in  the  department  of  history,  the  decipher 
ment  of  the  cuneiform  inscriptions,  while  it  has 
illustrated  the  Old  Testament  from  many  points  of 
view  and  confirmed  its  accuracy  in  not  a  few  instances, 
makes  it  plain  that  the  biblical  chronology  is  far  from 
exact, and  must  in  many  cases  be  corrected  by  the  help 
of  the  more  precise  Assyrian  system  of  reckoning.1 

1  It  sometimes  appears  to  be  assumed  that  the  use  of  the  Old 
Testament  by  our  Lord  and  His  Apostles  is  an  attestation  of  its 
absolute  historical  accuracy.  It  may  therefore  not  be  superfluous 
to  quote  Paley's  words  on  this  point. 

' '  Undoubtedly  our  Saviour  assumes  the  Divine  origin  of  the 
Mosaic  institution . .  .  and  recognises  the  prophetic  character  of  many 
of  the  ancient  writers  [of  the  Jews].  So  far  therefore  we  are  bound 
as  Christians  to  go.  But  to  make  Christianity  answerable  with  its 
life  for  the  circumstantial  truth  of  each  separate  passage  of  the  Old 
Testament,  the  genuineness  of  every  book,  the  information,  fidelity, 
and  judgment  of  every  writer  in  it,  is  to  bring,  I  will  not  say  great 


106  NEGATIVE  CHARACTERISTICS 

(3)  Inspiration  does  not  exclude  imperfection 
and  relativity  and  accommodation.  The  Old  Tes 
tament  is  not  an  instantaneous,  complete,  final 
communication  of  absolute  truth.  What  holds  good 
of  God's  revelation  of  Himself  to  Israel,  must  hold 
good  of  the  record  of  it.  The  failure  to  bear  this  in 
mind  has  given  rise  to  much  misunderstanding.  Take 
one  or  two  illustrations.  Human  sacrifice  cannot  be 
acceptable  to  God  ;  yet  in  an  age  when  human  sacri 
fices  were  common,  Abraham's  faith  could  be  tested 
by  the  command  to  slay  his  son.  No  trial  could  so 
unmistakably  have  exhibited  the  unswerving  loyalty 
of  his  devotion  to  Jehovah,  and  in  relation  to  the 
circumstances  of  the  time  the  command  and  the 
readiness  to  obey  it  are  alike  intelligible,  and  the 
record  of  it  is  preserved  in  the  Bible  without  fear  of 
its  being  misunderstood. 

In   an   age   when   wars   of    extermination   were 

but  unnecessary  difficulties  into  the  whole  system.  These  books 
were  universally  read  and  received  by  the  Jews  of  our  Saviour's 
time.  He  and  His  Apostles,  in  common  with  all  other  Jews 
referred  to  them,  alluded  to  them,  used  them. 

.  .  .  "In  this  view,  our  Scriptures  afford  a  valuable  testimony  to 
those  of  the  Jews.  But  the  nature  of  this  testimony  ought  to  be 
understood.  It  is  surely  very  different  from  what  it  is  sometimes 
represented  to  be,  a  specific  ratification  of  each  particular  fact  and 
opinion  ;  and  not  only  of  each  particular  fact,  but  of  the  motives 
assigned  for  every  action,  together  with  the  judgment  of  praise  or 
dispraise  bestowed  upon  them.  ...  A  reference  in  the  New  Testament 
to  a  passage  in  the  Old  does  not  so  fix  its  authority  as  to  exclude 
all  inquiry  into  its  credibility,  or  into  the  separate  reasons  upon 
which  that  credibility  is  founded,  and  it  is  an  unwarrantable  as  well 
as  unsafe  rule  to  lay  down  concerning  the  Jewish  history,  what  was 
never  laid  down  concerning  any  other,  that  either  every  particulai 
of  it  must  be  true,  or  the  whole  false." — Evidences,  Part  iii.  ch.  3. 


iv  OF  INSPIRATION  107 

common  and  not  repugnant  to  the  moral  sense,  the 
Israelites  could  be  employed  as  the  executioners  of  a 
judgment  upon  the  Canaanites  which  they  richly 
deserved ;  but  it  does  not  follow  that  the  form  which 
that  judgment  took  is  one  which  was  meant  for  the 
admiration,  still  less  for  the  imitation,  of  later  ages. 

In  days  when  no  distinction  was  made  between 
evil  and  the  evil  man,  and  when  the  triumph  of 
evil  seemed  to  mean  the  defeat  of  God's  kingdom 
and  the  withdrawal  of  His  sovereignty  from  the 
world,  men  could  pray  for  the  destruction  of  their 
enemies,  and  their  prayers  are  preserved  even  in  the 
most  spiritual  part  of  the  inspired  volume. 

The  form  in  each  case  was  relative  to  the  ideas 
and  circumstances  and  limitations  of  the  age  ;  but 
inspiration  records  them  as  lessons  of  unquestioning 
devotion,  of  inevitable  judgment  upon  irremediable 
profligacy,  of  the  duty  of  moral  indignation  and  un 
compromising  hatred  of  evil.  The  truth,  the  Divine 
and  eternal  truth,  is  there  if  we  will  look  for  it, 
beneath  the  outward  form  which  belongs  to  the  cir 
cumstances  of  the  age. 

We  raise  untold  and  insoluble  difficulties  for  our 
selves  if  we  fail  to  recognise  to  the  full  that  the 
Bible  is  not  homogeneous  in  all  its  parts,  but  is  the 
record  of  a  gradual  and  progressive  revelation  which 
was  made  known  to  men  by  slow  degrees  as  they 
could  bear  it ;  and  that  inspiration  has  not  obliterated 
the  steps  of  progress  and  raised  all  to  one  uniform 
standard,  but  shows  us,  for  our  instruction,  God's 


108  THE  LIVING  LECT. 

untiring  patience  in  the  gradual  education  of  His 
people,  and  through  them  of  the  human  race. 

The  caution  is  not  unnecessary,  for  the  old  Jewish 
error  of  bibliolatry  has  survived  into  modern  times 
There  have  been  those  who  have  treated  the  Bible 
as  an  end,  and  not  a  means.  They  have  searched 
the  Scriptures  as  though  they  thought  that  in  them 
they  had  eternal  life.  They  have  "set  up  their 
theory  of  Holy  Scripture  against  the  Divine  purpose 
of  it,"  and  in  their  zeal  for  their  theory  have  almost 
lost  sight  of  the  cardinal  fact,  that  that  purpose  is  to 
lead  us  to  know  God,  and  God  in  Christ. 

Thus,  then,  even  if  it  should  come  to  be  the 
generally  received  opinion  that  the  Law  was  not 
written  by  Moses,  but  codified  in  its  present  form 
by  Ezra  and  the  priests  after  the  Eeturn  from 
Babylon;  even  if  we  should  have  to  believe  that 
the  teaching  of  the  prophets  preceded  the  discipline 
of  the  Law,  and  was  its  foundation  rather  than  its 
interpretation  ;  even  if  we  should  be  compelled  to 
admit,  with  whatever  regret,  that  we  possess  few, 
if  any,  relics  of  the  poetry  of  him  whose  name  is 
most  closely  associated  with  the  Psalter;  even  if 
we  should  be  forced  to  acknowledge  that  what  we 
once  supposed  to  be  literal  history  is  but  "  truth 
embodied  in  a  tale,"  and  that  some  parts  of  the 
history  have  been  coloured  by  the  conceptions  of 
the  age  in  which  it  was  written  long  after  the 
events  themselves,  like  the  work  of  a  mediaeval 
painter  depicting  the  scenes  of  the  first  century 


iv  BOOK  109 

with  the  scenery  and  dress  of  the  sixteenth ;  even 
if  there  are  some  books  which  we  find  it  hard 
to  fit  into  their  place  as  parts  of  the  record  of 
revelation,  and  in  which  we  cannot  easily  discern 
the  marks  of  inspiration ;  even  if  all  this  should 
come  to  be  so — and  I  am  very  far  from  thinking 
myself  that  the  extreme  views  with  regard  to  date 
and  character  of  some  of  the  books  of  the  Old 
Testament  which  are  now  put  forward  in  some 
quarters  will  long  hold  their  ground  in  the  face 
of  sober  criticism — in  spite  of  all  that  has  been 
or  will  be  said  to  depreciate  the  Old  Testament, 
the  life  is  there.  The  Book  lives.  The  Church 
accepts  it  upon  the  authority  of  Christ  and  His 
Apostles,  and  with  whatever  occasional  and  tem 
porary  intermissions  of  care  and  regard,  she  will 
continue  to  accept  and  use  it,  and  will — so  we 
are  convinced — learn  through  the  attacks  of  enemies 
as  well  as  through  the  labours  of  friends,  to  under 
stand  it  more  truly,  and  value  it  more  worthily. 

In  conclusion,  let  me  commend  to  your  reflection 
the  double  proof  of  the  inspiration  of  the  Old  Testa 
ment  which  is  to  be  derived  from  the  essential 
unity  which  characterises  it,  and  from  the  response 
of  the  soul  to  its  message.  Of  the  first  of  these 
proofs  I  have  already  spoken  incidentally,  but  I 
should  like  to  sum  up  and  emphasise  what  I 
have  said  by  the  quotation  of  words  more  weighty 
and  eloquent  than  my  own  could  possibly  be. 
"  The  Bible,"  writes  Bishop  Westcott  in  The  Bible 


110  THE  TWOFOLD  PROOF  LECT. 

in  the  Church,1  "  contains  in  itself  the  fullest  witness 
to  its  Divine  authority.  If  it  appears  that  a  large 
collection  of  fragmentary  records,  written,  with  few 
exceptions,  without  any  designed  connexion,  at  most 
distant  times  and  under  the  most  varied  circum 
stances,  yet  combine  to  form  a  definite  whole, 
broadly  separated  from  other  books  ;  if  it  further 
appear  that  these  different  parts  when  interpreted 
historically  reveal  a  gradual  progress  of  social 
spiritual  life,  uniform  at  least  in  its  general  direc 
tion  ;  if  without  any  intentional  purpose  they  offer 
not  only  remarkable  coincidences  in  minute  details 
of  facts,  for  that  is  a  mere  question  of  accurate 
narration,  but  also  subtle  harmonies  of  comple 
mentary  doctrine ;  if  in  proportion  as  they  are  felt 
to  be  separate  they  are  felt  also  to  be  instinct  with 
a  common  spirit ;  then  it  will  be  readily  acknow 
ledged  that  however  they  came  into  being  first, 
however  they  were  united  afterwards  into  the 
sacred  volume,  they  are  yet  legibly  stamped  with 
the  Divine  seal  as  'inspired  by  God'  in  a  sense 
in  which  no  other  writings  are." 

The  proof  of  the  Divine  inspiration  of  the  Bible 
which  is  derived  from  the  essential  unity  of  spirit 
which  characterises  it  in  spite  of  the  manifold 
diversity  in  form  and  substance  of  its  different 
parts  is  confirmed  by  the  response  of  the  soul  to 
its  message,  or  perhaps  we  should  rather  say,  by 
the  marvellous  way  in  which,  by  the  consentient 
1  P.  14. 


rv  OF  INSPIRATION  111 

testimony  of  one  generation  of  Christians  after 
another,  its  message  finds  the  human  soul.  Let 
me  borrow  the  well-known  words  of  Coleridge, 
in  his  Letters  on  the  Inspiration  of  the  Scriptures? 
to  express  this  thought.  After  telling  us  how  he 
had  re-perused  the  books  of  the  Old  and  New 
Testament — each  book  as  a  whole,  and  also  as  an 
integral  part, — he  continues  thus — 

"Need  I  say  that  I  have  met  everywhere  more 
or  less  copious  sources  of  truth,  and  power,  and 
purifying  impulses;  that  I  have  found  words  for 
my  inmost  thoughts,  songs  for  my  joy,  utterances 
for  my  hidden  griefs,  and  pleadings  for  my  shame 
and  my  feebleness?  In  short,  whatever  finds  me, 
bears  witness  for  itself  that  it  has  proceeded  from 
a  Holy  Spirit,  even  from  the  same  Spirit,  which 
remaining  in  itself,  yet  rcgenerateth  all  other  poiuers, 
and  in  all  ages  entering  into  holy  souls  makcth  them 
friends  of  God  and  prophets  (Wisdom,  vii.  27)." 

In  such  wise  then  will  come  to  the  devout  and 
loving  student  of  Holy  Scripture  a  continuous 
personal  verification,  of  its  inspiration  in  the  ex 
perience  of  life. 

Thy  ivord  is  a  lamp  unto  my  feet,  and  light  unto 
my  path. 

1  Letter  i. 


LECTURE  V 

THE   USE   OF   THE   OLD   TESTAMENT   IN   THE 
CimiSTIAN   CHURCH 


fypd<pr)  d£  irpbs  vovdeaiav  T?yitu)z>,  ets  oOs  rd  T^\??  r&v 
]Kw.  —  1  COR.  x.  11. 


THE  permanent  value  of  the  Old  Testament  for  the 
Christian  Church  is  attested  in  the  New  Testament 
even  more  by  the  use  made  of  it  than  by  positive 
statement.  Positive  statements  there  are  of  the 
most  definite  kind.  Think  not,  said  the  Lord 
Himself  as  He  promulgated  in  the  Mount  the 
law  of  His  new  kingdom,  that  I  came  to  destroy 
the  law  or  the  prophets  ;  I  came  not  to  destroy  but 
to  fulfil.  There  may  have  been  some  among  His 
audience  who  thought  that  He  who  came  from 
God  with  a  new  message  for  mankind  would  begin 
His  work  by  abrogating  the  laws  and  superseding 
the  teaching  of  the  old  order.  There  have  been 
those,  both  within  and  without  the  Christian  Church, 
who  have  virtually  or  explicitly  maintained  that  He 
did  so.  But  such  was  not  the  Divine  method.  The 
Old  Testament  was  not  as  it  were  the  scaffolding 


LECT.  v       THE  OLD  TESTAMENT  IN  THE  NEW  113 

necessary  for  the  erection  of  the  Christian  Church, 
needing  to  be  taken  down  in  order  that  the  full 
symmetry  and  beauty  of  the  building  may  be  seen. 
It  is  an  integral  part  of  the  structure.  The  Prophets 
as  well  as  the  Apostles  are  the  foundation  upon  which 
the  Christian  Church  is  built.  In  all  the  many  parts 
and  many  fashions  of  the  revelation  made  to  Israel 
it  was  God  Himself  who  spoke,  and  no  Divine  Word 
can  be  without  some  measure  of  permanent  sig 
nificance  in  virtue  of  the  Divine  truth  which  it 
contains,  albeit  that  truth  may  be  embodied  in  a 
form  which  is  local  and  temporary.  The  new 
order  must  preserve  and  develop  all  that  was 
essential  in  the  old.  The  Old  Testament  leads 
up  to  Christ,  and  Christ  takes  it  and  puts  it  back 
into  our  hands  as  a  completed  whole.  He  bids  us 
study  it  as  '  fulfilled '  in  Him,  and  "  put  ourselves 
to  school  with  every  part  of  it."  The  old  lesson- 
book  is  not  to  be  thrown  away  or  kept  merely 
as  an  archaeological  curiosity.  It  is  to  be  re-studied 
in  the  light  of  the  further  revelation  of  Christ's  life 
and  teaching  and  work. 

What  the  Lord  Himself  affirmed  His  Apostles 
continued  to  teach  after  His  departure.  Whatsoever 
things  were  written  aforetime,  says  St.  Paul  as  he 
quotes  a  passage  from  the  Psalms,  were  written  for 
our  learning,  that  through  patience  and  through 
comfort  of  the  scriptures  we  might  hare  hope  (Rom. 
xv.  4).  These  things,  says  St.  Paul  again,  with 
reference  to  the  history  of  the  Israelites  in  the 

I 


114  THE  USE  OF  THE  OLD  LECT 

wilderness,  happened  unto  them  by  way  of  example ; 
and  they  were  written  for  our  admonition,  upon  whom 
the  ends  of  the  ages  are  come  (1  Cor.  x.  11). 

Once  more,  in  a  letter  which  derives  an  especial 
solemnity  from  the  fact  that  it  was  written  in  the 
prospect  of  approaching  martyrdom,  and  is  as  it 
were  his  last  will  and  testament  to  his  disciple, 
St.  Paul  points  Timothy  to  the  Old  Testament 
Scriptures  as  a  safeguard  and  security  co-ordinate 
with  the  apostolic  teaching  which  he  had  received, 
to  confirm  his  steadfastness  in  the  faith  under  the 
stress  of  persecution  and  prevalent  false  teaching; 
and  he  takes  occasion  to  add  an  emphatic  testimony 
to  the  permanent  value  of  every  inspired  scripture 
for  the  instruction  of  the  Christian  Church.  Abide 
thon  in  the  things  which  thou  hast  learned  and  hast 
been  assured  of,  knowing  of  whom  thou  hast  learned 
them;  and  that  from  a  babe  thou  hast  known  the 
sacred  writings  which  are  able  to  make  thcc  wise 
unto  salvation  through  faith  which  is  in  Christ  Jesus. 
Every  scripture  inspired  of  God  is  also  profitable  for 
teaching,  for  reproof,  for  correction,  for  instruction 
which  is  in  righteousness :  that  the  man  of  God  may 
be  complete,  furnished  completely  unto  every  good  work 
(2  Tim.  iii.  14-17). 

But  more  emphatically  even  than  by  direct  state 
ments  do  Evangelists  and  Apostles  bear  witness  by 
their  large  and  constant  use  of  the  Old  Testament, 
that  they  regarded  it  as  having  a  permanent  value 
and  authority  for  the  Christian  Church,  and  as  con- 


v  TESTAMENT  IN  THE  NEW  115 

taining  a  depth  and  fulness  of  meaning,  which  could 
only  be  understood  gradually  in  the  light  of  the  con 
summation  of  Christ's  life  and  work.  The  familiar 
saying  of  St.  Augustine,  Velus  Testamentum  in  Now 
paid,  "The  Old  Testament  is  explained  in  the 
New,"  receives  manifold  illustration  from  almost 
every  page  of  the  New  Testament,  and  sums  up 
the  spirit  in  which  the  writings  of  the  old  dis 
pensation  are  treated.  The  spiritual  life  of  our 
Lord  not  less  than  of  the  Apostles  was  fed  and 
nourished  upon  the  Old  Testament.  It  furnished 
Him  and  them  with  weapons  against  the  tempter 
and  with  consolations  in  the  hour  of  sharpest 
agony.  It  supplied  them  with  argument  and 
challenge  in  the  controversy  with  those  who  denied 
His  Messiahship.  It  is  the  source  of  the  imagery 
by  which  thought  and  imagination  are  stimulated 
and  carried  forward  to  the  glories  of  heaven  and 
the  final  consummation  of  all  things. 

The  use  of  the  Old  Testament  in  the  New  is  a 
subject^  worthy  of  the  closest  study,  as  tin-owing  a 
flood  of  light  upon  the  deeper  meaning  of  the  Old 
Testament.  There  are  indeed  instances  in  which  at 
first  sight  quotations  seem  to  be  merely  verbal  and 
superficial,  reflecting  the  methods  of  the  Jewish 
schools  ;  but  a  closer  examination  will  always,  it  is 
believed,  reveal  some  underlying  principle  which 
explains  the  quotation,  and  makes  it  an  example  of 
the  deeper  sense  of  Scripture.  The  sober  and  reason 
able  use  of  the  Old  Testament  in  the  New  forms  a 


116  ALLEGED  NEGLECT  OF  LECT, 

striking  and  instructive  contrast  to  the  arbitrary 
allegorical  system  of  interpretation  which  is  to  be 
found  in  contemporary  Jewish  writings,  such  as 
those  of  the  Alexandrian  Philo,  or  in  the  earliest 
post-apostolic  Christian  writings,  such  as  the  Epistle 
of  Barnabas. 

It  mi<»iit  indeed  be  asked  whether  this  was  not 

O 

merely  a  transitional  stage,  while  the  New  Testament 
was  non-existent,  and  whether,  when  the  apostolic 
writings  had  been  collected  and  recognised  by  the 
Christian  Church  as  an  inspired  authority,  they  did 
not  supersede  the  Old  Testament.  Of  such  an  idea 
there  is  no  hint  in  the  New  Testament.  "  When  the 
Epistle  to  the  Hebrews  was  written,  it  might  have 
seemed  that  there  was  nothing  for  the  Christian  to 
do,  but  either  to  cling  to  the  letter  of  the  Jewish 
Bible  or  to  reject  it  altogether.  But  the  Church  was 
more  truly  instructed  by  the  voice  of  the  Spirit ;  and 
the  answer  to  the  anxious  questionings  of  the  first 
age  which  the  Epistle  contains  has  become  part  of 
our  inheritance.  We  know  now,  with  an  assurance 
which  cannot  be  shaken,  that  the  Old  Testament  is 
an  essential  part  of  our  Christian  Bible.  We  know 
that  the  Law  is  neither  a  vehicle  and  a  veil  for 
spiritual  mysteries,  as  Philo  thought,  nor  a  delusive 
riddle,  as  is  taught  in  the  Epistle  of  Barnabas."  1 

So  writes  the  Bishop  of  Durham ;  yet  we  are  told 
that  in  the  present  day  the  Old  Testament  is  not 
seldom  neglected,  and  we  know  but  too  well  that 

1  Bishop  Westcott,  Hebrews,  p.  492. 


V  THE  OLD  TESTAMENT  117 

it  has  been  grievously  misunderstood  and  misinter 
preted  in  past  times.  "A  theory/'  wrote  Professor 
Cheyne  in  the  Contemporary  Review  not  long  ago, 
"is  already  propounded  both  in  private  and  in  a 
naive,  simple  way  in  sermons,  that  the  Old  Testament 
is  of  no  particular  moment,  all  that  we  need  being 
the  New  Testament,  which  has  been  defended  by 
our  valiant  apologists,  and  expounded  by  our  admir 
able  interpreters."  l  Hear  another  witness  from  the 
Non conformist  bodies.  "  Quite  a  dangerous  neglect 
of  the  Old  Testament,"  wrote  Principal  Cave  in  the 
same  periodical  a  little  later  on,  "  that  unique  literary 
monument  of  the  past  world,  has  characterised  Chris 
tian  thinking  all  too  long.  I  have  even  heard  of  a 
prominent  Nonconformist  minister  so  preferring  the 
New  Testament  to  the  Old  in  reading  lessons,  as  to 
use  in  public  no  part  of  the  Old  Testament  except 
the  Psalms.  And  even  where  the  Old  Testament  has 
not  been  ignored,  too  frequently  its  poetry  has  been 
spiritualised  beyond  recognition,  and  its  prose  has 
been  wholly  removed  from  its  historical  setting  ; 
whilst  as  for  its  magnificent  prophecy,  it  has  been 
rendered  unintelligible  by  crude  extravagance."  2 

Such  a  neglect  of  the  Old  Testament,  if  these  state 
ments  are  justified  by  facts,  is  a  most  serious  and 
dangerous  symptom.  It  is  an  unfaithfulness  to  the 
spirit  of  the  teaching  of  Christ  and  His  Apostles 
which  can  be  nothing  less  than  disastrous  to  the 

1  Contemporary  Review,  August  1889,  p.  232 
3  Ibid.,  April  1S90,  p.  538. 


118  CAUSES  OF  THE  NEGLECT  LEOT, 

building  up  of  the  Christian  Church,  as  well  as  to 
the  growth  and  establishment  of  the  faith  of  its 
individual  members.  It  is  true  that  we  in  the 
Church  of  England  are  preserved  by  the  possession 
of  our  lectionary  from  an  entire  disuse  of  the  Old 
Testament;  yet  it  may  be  questioned  whether  it 
forms  as  large  a  part  of  our  ordinary  teaching  as  it 
ought  to  do.  How  many  sermons  on  the  Old  Testa 
ment  are  preached  in  most  churches  in  the  course  of 
a  year  ?  I  do  not  mean  sermons  on  texts  from  the 
Old  Testament,  using  Old  Testament  words  in  a 
Christian  sense,  irrespective  of  their  original  mean 
ing  and  context ;  but  sermons  showing  the  provi 
dential  purpose,  and  enforcing  the  specific  lessons  of 
the  Old  Testament.  I  do  not  know  that  we  have 
improved  as  we  ought  to  have  done  since  Bishop 
Patteson  wrote  in  1869,  only  two  years  before  his 
martyrdom : — 

"  Every  day  convinces  me  more  and  more  of  the 
need  of  a  different  mode  of  teaching  than  that  usually 
adopted  for  imperfectly  taught  people.  .  .  .  Who 
teaches  in  ordinary  parishes  the  Christian  use  of  the 
Psalms  ?  Who  puts  simply  before  peasant  and  stone 
cutter  the  Jew  and  his  religion,  and  what  he  and  it 
were  intended  to  be,  and  the  real  error  and  sin  and 
failure  ? — the  true  nature  of  prophecy,  the  progressive 
teaching  of  the  Bible,  never  in  any  age  compromising 
-  truth,  but  never  ignoring  the  state,  so  often  the  un- 
receptive  state,  of  those  to  whom  the  truth  must 
therefore  be  presented  partially,  and  in  a  manner 


v  OF  THE  OLD  TESTAMENT  119 

adapted  to  rude  and  unspiritual  natures  ?  What  an 
amount  of  preparatory  teaching  is  needed !  What 
labour  must  be  spent  in  struggling  to  bring  forth 
things  new  and  old,  and  present  things  simply  before 
the  indolent,  unthinking,  vacant  mind !  ...  It  is 
such  downright  hard  work  to  teach  well."  l 

To  what  then  is  this  comparative  neglect  of  the 
Old  Testament  due  ?  Partly  perhaps  to  the  feeling, 
in  itself  true  and  right,  that  the  New  Testament,  as 
the  special  charter  of  the  Christian  Church,  demands 
our  first  and  most  careful  attention,  and  that  its 
teaching  is  at  once  more  spiritual  and  more  readily 
intelligible  ;  while  the  Old  Testament  is  largely  con 
cerned  with  a  bygone  order  of  things,  and  is  vast  and 
vague  and  obscure  of  interpretation. 

But  we  cannot  with  impunity  neglect  a  whole 
region  of  our  inheritance,  if  some  pains  are  needed 
to  explore  it  and  labour  in  it  before  we  can  reap  its 
harvest.  We  cannot  be  content  with  the  produce  of 
the  ground  which  seems — but  only  seems — to  be 
ready  to  yield  fruit  of  itself,  without  strenuous  effort 
on  our  part. 

Partly,  again,  neglect  may  be  the  Nemesis  of  mis 
use.  It  may  in  certain  quarters  be  due  to  a  reaction 
from  that  unlimited  licence  of  interpretation  which 
has  too  often  converted  the  Old  Testament  into  some 
thing  little  better  than  a  playground  for  the  exercise 
of  a  curious  ingenuity,  and  pointed  the  contemptuous 
sarcasm  of  the  epigrammatist — 

1  Life  of  J.  G.  Patteson,  vol  ii.  p.  374. 


120  VAGUE  LISCT. 

"  Hie  liber  est  in  quo  quaerit  sua  dogmata  quisque, 
Invcnit  et  pariter  dogmata  quisque  sua.'3 

Men  have  invented  their  theories  of  the  double,  the 
triple,  the  quadruple  sense  of  Holy  Scripture,  nay 
they  have  lost  themselves  in  a  whole  "  forest  of 
senses,"  and  have  imposed  their  own  arbitrary 
meanings  on  the  sacred  text,  instead  of  striving 
patiently  and  prayerfully  so  to  train  and  educate  the 
ears  of  their  understanding,  that  they  might  hear  the 
voice  of  God  speaking  to  them  through  its  words. 
I  do  not  mean  for  a  moment  to  say  that  there  is  no 
"  deeper  sense "  of  the  Old  Testament,  or  that  God 
has  not  spoken  to  men  through  His  Word  even  when 
they  have  most  strangely  misinterpreted  it.  But  each 
age  has  its  own  methods  of  study  and  temper  of 
thought.  The  methods  of  the  present  day  are  his 
torical  and  scientific,  and  the  temper  of  modern 
thought  leads  many  to  revolt  against  the  mystical 
treatment  of  the  Old  Testament.  There  is  a  danger 
lest  the  revolt  should  lead  to  disuse  instead  of  to 
the  endeavour  to  substitute  for  an  arbitrary  alle 
gorising  that  sober  historical  interpretation  which 
appears  to  be  the  work  to  which  our  age  is  specially 
called. 

But  in  addition  to  these  causes  there  is  a  third 
which  is  beginning  to  be  widely  operative.  There 
is  a  vague  suspicion  floating  about  that  the  "  higher 
criticism  "  has  raised  a  host  of  questions  about  the 
date  and  composition  and  character  of  the  books  of 
the  Old  Testament,  which  must  be  settled  before  we 


V  SUSPICIONS  121 

can  use  it  again  with  any  confidence,  or  which,  it  is 
supposed,  have  been  already  settled,  or  are  on  the 
high  road  to  being  settled,  in  such  a  way  that  the 
Old  Testament  must  be  thrown  aside  as  a  discredited 
book. 

Such  an  attitude  is,  as  I  have  already  shown,  a 
desertion  of  the  teaching  and  the  example  of  the 
New  Testament.  It  is  inconsistent  with  the  courage 
which  is  born  of  faith.  It  is  a  distrust  of  the  pro 
mise  that  the  Holy  Spirit,  by  whose  inspiration  we 
believe  those  ancient  Scriptures  to  have  been  given, 
is  still  present  with  the  Church  to  guide  us  into  all 
the  truth,  and  to  enable  us  to  retain  old  truths  in 
the  light  of  new  discoveries.  It  is  a  neglect  of  the 
apostolic  precept  to  prove  all  things,  and  hold  fast 
that  which  is  good.  It  may  be  that  many  of  the 
problems  raised  with  regard  to  the  Old  Testament  do 
not  admit  of  solution  ;  but  I  am  sure  that  the  way 
to  approach  them  is  neither  with  the  fierce  denuncia 
tion  of  unreasoning  panic  nor  with  the  blind  accept 
ance  of  unreasoning  admiration.  There  are  large 
parts  of  the  Old  Testament  which  are  practically 
unaffected  for  Christian  use  by  present  critical  con 
troversies;  there  are  other  parts  in  regard  to  which 
the  newer  views  will  probably  soon  win  their  way 
to  general  acceptance ;  and  for  the  rest,  we  must  not 
let  critical  uncertainties  paralyse  us  and  hinder  us 
from  the  use  of  the  Book  which  cannot  be  foregone 
without  loss  to  ourselves  and  the  Church.  The  Old 
Testament  has  been  placed  in  the  hands  of  the 


122  USES  OF  THE  OLD  TESTAMENT  LECT. 

Christian  Church  by  our  Lord  and  His  Apostles, 
and  commended  to  our  diligent  study ;  and  while 
we  maintain  that  it  is  the  duty  of  those  who  can  do 
so  to  pursue  every  method  of  investigation  which 
will  throw  light  upon  the  Bible,  we  need  not  fear 
that  the  simplest  student  who  approaches  it  in  the 
spirit  of  Christ  will  be  misled  or  deceived  in  any 
essential  matter. 

The  Bible  has  been  compared  to  a  great  Church 
which  it  needed  some  fifteen  centuries  to  build.  "  Of 
that  temple  the  Old  Testament  is  the  nave,  with  its 
side  aisles  of  psalm  and  prophecy  ;  and  the  Gospels 
are  the  choir  —  the  last  Gospel,  perhaps,  the  very 
sanctuary  ;  while  around  and  behind  are  the  Apos 
tolic  Epistles  and  the  Apocalypse,  each  a  gem  of 
beauty,  each  supplying  an  indispensable  feature  to 
the  majestic  whole." ]  Now  if  I  may  develop  that 
figure,  it  is  not  essential  for  the  ordinary  spectator 
to  know  at  what  precise  date  each  part  of  the  Church 
was  built,  still  less  from  what  quarry  the  stones  were 
brought,  or  whether  old  materials  from  some  earlier 
Church  were  incorporated  in  parts  of  the  building. 
He  can  learn  the  lessons  of  grandeur  and  beauty,  of 
holiness  and  devotion,  which  the  whole  building 
teaches ;  he  can  see  how  it  reflects  the  mind  and 
purpose  of  its  architects,  even  without  this  detailed 
knowledge,  though  the  knowledge  may  add  to  his 
intelligent  wonder  and  appreciation,  and  is  essential 
for  the  study  of  the  history  and  development  of  archi- 

1  Canon  Liddon,  Sermon  on  the  Worth  of  the  Old  Testament,  p.  29, 


v  IN  THE  CHRISTIAN  CHURCH  128 

lecture.  And  so  surely  it  is  with  the  Old  Testament. 
It  is  important,  with  a  view  to  the  study  of  the 
history  and  development  of  the  religion  of  Israel,  to 
fix  the  relative  dates  of  the  writings  contained  in  the 
Old  Testament,  and  the  student  must  labour  patiently 
at  the  task.  But  there  is  much,  very  much,  that  the 
Old  Testament  has  to  teach  us  which  is  independent 
of  questions  of  date  and  authorship,  and  we  must  not 
abandon  the  attempt  to  learn  the  lessons,  until  all 
the  problems  which  await  solution  are  satisfactorily 
decided.  For  most  knowledge  is  progressive,  and  it 
is  only  through  tentative  efforts  and  partial  failures 
that  progress  is  secured  ;  and  it  is  often  true  that  we 
learn  more  in  the  process  of  learning  than  from  the 
lesson  when  it  is  learnt. 

Let  me  now  endeavour  to  suggest  some  of  the 
ways  in  which  the  Old  Testament  is  to  be  studied, 
some  of  the  uses  of  it  which  can  never  become  ob 
solete  in  the  Christian  Church. 

(1)  There  is  the  historic  use.  The  Old  Testa 
ment  is  the  historic  foundation  of  Christianity,  the 
record  of  the  long,  patient,  manifold  preparation  for 
the  Incarnation.  I  have  said  already  that  the  Old 
Testament  can  never  be  understood  unless  it  is 
studied  from  this  point  of  view  ;  but,  further,  it 
is  difficult  to  overestimate  the  importance  for  the 
Christian  Church  of  the  constant  study  of  it  in  this 
aspect.  It  is  hardly  possible  to  imagine  what  the 
difficulty  of  belief  in  the  stupendous  miracle  of  the 
Incarnation  would  have  been,  if  it  had  come  as  a 


124  THE  HISTORIC  USE  LECT. 

sudden  isolated  event  in  the  world's  history,  and  not 
as  the  consummation  and  the  interpretation  of  a 
unique  national  life,  recorded  in  an  equally  unique 
national  literature.  As  it  is,  the  marvel  of  the  In 
carnation,  with  all  its  infinite  significance,  stands 
buttressed  on  the  one  side  by  the  history  of  the  Jew 
ish  Church,  on  the  other  side  by  the  history  of  the 
Christian  Church.  The  one  leads  up  to  it,  the  other 
springs  out  of  it ;  it  accounts  for  both,  and  is  attested 
by  both.  The  Old  Testament  "  does  not  merely  con 
tain  prophecies ;  it  is  from  first  to  last  a  prophecy." 
This  mode  of  studying  the  Old  Testament  is  in  fact 
the  study  of  the  argument  from  prophecy.  That 
argument  has  sometimes  been  sadly  misused.  Its 
exponents  have  too  often  been  content  to  point  to  a 
few  striking  passages,  some  of  which  will  not  bear 
the  interpretation  put  upon  them  when  they  are 
critically  examined,  instead  of  patiently  showing  how 
little  by  little  God  disciplined  His  people,  and  taught 
them  by  the  types  of  King  and  Prophet  and  Priest 
and  Servant,  and  awakened  in  them  the  longing  for 
a  fuller  knowledge  of  Him,  and  a  real  assurance  of 
pardon  for  sin  and  cleansing  of  the  heart,  and  some 
illumination  of  the  dark  mystery  of  the  grave,  until 
Christ  came  and  fulfilled  all  and  more  than  all. 

We  are  familiar  with  the  idea  of  the  '  fulfilment ' 
of  prophecy.  But  that  idea  is  often  unduly  limited. 
Prophecy  is  not  "inverted  history."  It  was  not  a 
reflection  beforehand  by  which  men  could  foreknow 
what  was  to  come.  It  was  rather  the  seed  and  germ 


v  OF  THE  OLD  TESTAMENT  125 

out  of  which  in  due  time  plant  and  flower  and  fruit 
were  to  be  developed.  Prophecy  kept  men's  eyes 
fixed  upon  the  future  ;  it  created  a  sense  of  need ;  it 
stirred  deep  and  earnest  longings ;  it  stimulated 
hope.  And  then,  at  length,  the  fulfilment  came,  and 
gathered  into  one  unimagined  reality  all  the  various 
lines  of  thought  and  longing  and  hope,  in  a  complete 
ness  and  a  glory  far  transcending  all  anticipation. 
The  fulfilment  could  not  have  been  conjectured  from 
the  prophecy,  any  more  than  the  oak  tree  could, 
apart  from  experience,  be  conjectured  from  the 
acorn  ;  but  as  the  oak  tree  can  be  seen  in  the  acorn, 
so  the  fulfilment  can  be  seen  in  the  prophecy.  It 
answers  to  it,  and  bears  witness  to  the  working  of 
the  one  Divine  purpose,  steadily  moving  towards  its 
final  goal  of  man's  redemption.  '  Fulfilment '  does  not 
exhaust  prophecy.  It  interprets  it,  and  gathers  up  its 
scattered  elements  into  a  new  combination,  possessing 
fresh  and  abiding  and  ever-increasing  significance. 

But  perhaps  it  may  be  thought  that  this  historic 
study  of  the  Old  Testament  as  the  preparation  for 
Christ's  coming  may  be  safely  left  to  professed 
apologists,  whose  business  it  is  to  provide  arguments 
for  the  defence  of  the  faith.  It  is  a  most  fatal  mis 
take  to  think  so.  At  no  time,  least  of  all  at  the 
present  time,  can  believers  afford  to  neglect  the  use 
of  any  means  in  their  power  for  the  confirmation  of 
their  own  faith,  and  thereby  of  the  faith  of  others. 
And  this  is  an  argument  the  force  of  which  is  most 
felt  by  each  as  he  studies  it  for  himself.  It  is  an 


126  USE  OF  THE  OLD  TESTAMENT  LECT 

argument  which  can  to  some  extent  be  appreciated 
by  all,  though  it  can  scarcely  be  mastered  in  all  its 
fulness  by  any  one.  I  am  sure  that  those  of  us 
who  are  teachers  ought  to  study  it  more  and  teacli 
it  more.  The  quiet  exposition  of  truth  is  often  its 
best  defence.  We  remember  how  the  poet  describes 
the  beloved  disciple  meeting  the  heresies  which 
began  to  spring  up  in  his  old  age  by  the  calm 
rehearsal  of  the  simple  facts  : — 

"  Patient  I  stated  much  of  the  Lord's  life 
Forgotten  or  misdelivered,  and  let  it  work." 

And  so  it  will  surely  be  with  the  exposition  of  the 
Old  Testament  preparation  for  that  life.  We  need  to 
re-state  patiently  much  that  has  been  "  forgotten  or 
misdelivered  "  and  to  "  let  it  work."  The  argument 
from  prophecy  is  neither  exploded  nor  exhausted. 

(2)  The  study  of  the  Old  Testament  is  indispens 
able  for  the  right  interpretation  of  the  New  Testa 
ment.  The  language  of  the  New  Testament  is  Greek, 
but  it  is  the  Greek  which  has  been  wedded  to 
Hebrew  thought  in  the  Septuagint  Version  of  the 
Old  Testament,  and  it  cannot  be  rightly  understood 
without  constant  reference  to  that  Version  and  to 
the  Hebrew  which  underlies  it.  The  theological 
ideas  of  the  New  Testament  have  their  root  in 
the  Old  Testament,  and  must  be  studied  there  if 
we  would  fully  understand  them.  Terms  such  as 
righteousness,  justification,  holiness,  sin,  propitiation, 
sacrifice,  atonement,  are  not  new  coinages.  They 


v  FOR  THE  INTERPRETATION  OF  THE  NEW        127 

have  already  a  history  when  they  are  adopted,  with 
whatever  modification  or  expansion  of  meaning,  in 
the  New  Testament. 

How,  again,  can  we  understand  the  full  signifi 
cance  of  our  Lord's  work  unless  we  study  it  in  relation 
to  the  various  elements  of  the  preparation  for  His 
coming  ?  How,  for  example,  can  we  appreciate  the 
force  of  words  like  these  ?  Our  Saviour  Christ  Jesus, 
who  abolished  death,  and  brought  life  and  incorruption 
to  light  through  the  gospel  (2  Tim.  i.  10);  or  these: 
that  through  death  .  .  .  he  might  deliver  all  them  who 
through  fear  of  death  were  all  their  lifetime  subject  to 
bondage  (Heb.  ii.  15),  if  we  do  not  learn  from  the 
study  of  the  Old  Testament  with  what  a  leaden 
weight  the  mystery  of  the  grave  pressed  upon  men's 
souls  under  the  old  dispensation  ;  a  mystery  which 
could  only  be  solved  with  full  assurance  of  personal 
hope  in  the  triumph  of  Christ's  Resurrection. 

Some  of  these  questions  may  be  thought  chiefly 
to  concern  those  who  are  specially  called  to  devote 
their  time  to  the  study  and  interpretation  of  the 
Bible,  rather  than  those  who,  in  the  press  of  work 
and  daily  duties,  can  only  give  a  limited  time  to  it. 
But  there  is  one  aspect  in  which  I  think  that  the 
study  of  the  Old  Testament  has  a  most  important 
bearing  on  the  interpretation  of  the  New  Testa 
ment  in  relation  to  Christian  faith  and  hope  for 
all  of  us.  There  are  times,  I  suppose,  when  most  of 
us  feel  faint-hearted  about  the  prospects  of  the 
Church  of  Christ,  perplexed  to  know  how  the  kingdom 


128  THE  LESSON  OF  LECT. 

of  Christ  is  ever  to  become  universally  triumpliant, 
at  a  loss  to  imagine  how  that  final  consummation  oi 
all  tilings  can  ever  be  reached,  when  God  shall  be 
all  in  all.  We  are  familiar  with  the  wise  saying 
of  that  great  student  of  the  Bible  and  of  history, 
Bishop  Lightfoot,  that  "  the  best  cordial  for  drooping 
spirits  is  the  study  of  history."  It  is  true  ;  and  the 
most  accessible  form  of  this  cordial  for  most  of  us 
is  the  study  of  history  as  it  is  recorded  for  us 
in  the  pages  of  the  Old  Testament.  For  there  we 
can  read  in  simple  language  the  story  of  the  great 
Divine  purpose  gradually  being  wrought  out  in  spite 
of  human  weakness  and  human  perversity,  nay, 
overruling  them  to  its  own  ends.  Israel  had  not 
courage  to  take  the  straight  road  to  Canaan;  but  it 
was  brought  there  in  the  end,  despite  its  cowardice, 
and  on  the  way  it  was  taught  lessons  of  perpetual 
significance.  Israel  had  not  faith  to  live  under  the 
protection  of  an  Unseen  Ruler,  and  the  absolute 
theocracy  had  to  be  exchanged  for  the  theocratic 
kingdom  ;  but  that  kingdom  was  made  the  means  of 
teaching  successive  generations  to  look  forward  to  a 
true  arid  perfect  kingdom.  Israel  as  a  nation  became 
hopelessly  apostate  from  its  God  ;  it  must  die  in  the 
Exile.  But  God's  people  was  immortal.  The  oath 
of  Israel's  Holy  One  could  not  be  broken.  Art  not 
thou  from  everlasting,  0  Lord  my  God,  mine  Holy 
One?  we  shall  not  die  (Hab.  i.  12).  And  in  the 
Return  a  chastened  remnant  was  raised  to  a  new 
and  purer  life,  Everywhere  we  mark  the  unbaffled 


v  DIVINE  PURPOSE  129 

patience  of  God,  bringing  about  His  purpose,  though 
man  delays  it  by  refusing  to  fulfil  his  part  in  the 
great  design,  nay  resists  it  to  the  utmost  of  his 
feeble  power;  and  as  we  read  and  ponder,  we  are 
strengthened  to  believe  that  it  is  so  now,  and  will 
be  so  for  ever. 

As  we  compare  fulfilment  with  prophecy,  and 
mark  how  the  fulfilment  unites,  in  ways  unexpected 
and  unimaginable,  various  elements  of  prophecy 
which  seemed  incompatible,  different  lines  of  thought 
which  seemed  when  examined  for  a  short  distance 
only  at  any  particular  point,  to  be  parallel,  and 
not  convergent ;  we  learn  a  lesson  of  inestimable 
instruction  for  our  view  of  the  ultimate  consumma 
tion  of  God's  purposes  in  the  future.  We  learn  that 
it  is  our  duty  to  hold  firmly  and  faithfully  to  every 
element  of  revealed  truth,  not  abandoning  one  part 
of  it  because  it  is  unwelcome,  or  because  it  seems  to 
us,  in  our  limited  view  of  it,  and  to  our  finite  capaci 
ties,  to  be  irreconcilable  with  another  part  of  it,  but 
clinging  fast  to  all,  in  the  assurance  that  there  will 
be  an  ultimate  and  complete  reconciliation  of  all  in 

"  The  one  far-off  divine  event 
To  which  the  whole  creation  moves." 

When  we  realise,  I  repeat,  how  marvellously  fulfil 
ment  transcended  prophecy,  we  are  strengthened  to 
believe  with  confident  hope  that  as  it  has  been,  so  it 
will  be  ;  and  we  may  rest  assured  that  the  consum 
mation  of  the  Divine  purposes  will  be  not  less  but 

K 


130  NATIONAL  AND  LEOT, 

more  glorious  and  complete  than  we  dare  to  hope  or 
fancy. 

(3)  But  beside  the  evidential  value  of  the  Old 
Testament,  beside  its  manifold  importance  for  the 
interpretation  of  the  New  Testament,  it  has  a  per 
manent  practical  value  for  teaching,  for  reproof,  for 
correction,  for  instruction  which  is  in  righteousness. 
This  of  course  is  commonly  admitted  ;  yet  I  doubt  if 
the  distinctive  value  and  the  specific  lessons  of  the 
Old  Testament  are  as  fully  recognised  as  they  should 
be.  It  contains  many  lessons  which  are  not  repeated 
but  assumed  in  the  New  Testament ;  or  which,  if 
repeated,  are  "writ  large"  in  the  Old  Testament 
under  different  circumstances  and  with  distinct  illus 
trations.  The  national  lessons  of  the  Old  Testament 
are  not,  and  could  not  be,  repeated  in  the  New. 
Take,  for  example,  the  ideas  of  national  solidarity 
and  the  continuity  of  national  life,  which  are  so 
strongly  emphasised  in  the  prophets  and  the  Psalms, 
and  the  recognition  of  which  is  so  essential  to  their 
right  understanding.  The  '  personality '  of  the 
nation,  its  calling,  its  functions,  its  relation  to  God 
as  a  nation,  are  ideas  which  are  presented  with  a 
living  force  in  the  Old  Testament.  The  life,  the 
personality,  the  character  of  the  nation  pass  from 
generation  to  generation  down  the  centuries.  The 
individuality  of  the  members  of  the  nation  is  an  im 
portant  truth  which  only  came  to  be  fully  understood 
by  slow  degrees  ;  but  individualism  is  not  the  whole 
truth,  and  the  Old  Testament  reminds  us  of  the  com- 


v  SOCIAL  LESSONS  131 

plementary  truth,  that  the  individual  is  but  a  member 
of  the  larger  whole,  which  has  a  life,  a  character,  a 
duty,  and  a  destiny  peculiarly  its  own. 

No  doubt  this  truth  reappears  in  the  New  Testa 
ment  in  the  doctrine  of  the  Christian  Church ;  but 
are  we  right  in  regarding  the  nation  of  Israel  simply 
as  the  prototype  of  the  Christian  Church,  in  spiritual 
ising,  as  is  so  commonly  done,  all  that  is  said  of 
Israel,  and  applying  it  either  by  analogy  to  the  in 
dividual  life,  or  generally  to  the  Church?  Are 
there  not  still  distinctive  lessons  to  be  learnt  for 
national  life  and  conduct  from  the  ideal  offered 
to  Israel  and  the  laws  by  which  its  progress  towards 
that  ideal  was  to  be  regulated  ? 

(4)  Socialism  is  in  the  air  all  round  us,  with  many 
noble  aspirations  for  a  better  state  of  society  and 
truer  relations  of  man  to  man,  mingled  with  many 
crude   and   chimerical   ideas   as   to   the   means    by 
which   the  end   is  to  be  attained,  and  not  seldom 
proposing  to  right  an  old  wrong  by  the  perpetration 
of  a  new  one.     Is  it  not  at  least  possible  that  there 
are  some  principles  exhibited  in  the  divinely  ordered 
commonwealth   of    Israel,   and   emphasised    in   the 
social  teaching  of  the  prophets,  which  need  to  be 
brought  to  light,  and  applied  to  the  solution  of  our 
present  difficulties  ? 

(5)  I  need  say  but  little  of  the  personal  lessons 
which  the  Old  Testament  offers.    Yet  it  is  worth  while 
to  remark  that  some  religious  ideas  are  more  readily 
apprehended  in  their  more  elementary  forms  ;   and 


132  PRACTICAL  AND  LECT, 

that  the  prophets  enforce  simple  lessons  of  man's 
duty  to  God  and  his  neighbours,  which  can  never  be 
obsolete.  To  do  justly,  and  to  love  mercy,  and  to  walk 
humbly  with  thy  God  is  a  practical  code  of  ethics  and 
religion  which  would  regenerate  the  world.  In  this 
connexion  let  rne  quote  words  which  are  true  in  a 
deeper  sense  than  their  author  would  himself  have 
admitted.  "As  long  as  the  world  lasts,  all  who 
want  to  make  progress  in  righteousness  will  come  to 
Israel  for  inspiration,  as  to  the  people  who  have 
had  the  sense  for  righteousness  most  glowing  and 
strongest ;  and  in  hearing  and  reading  the  words 
Israel  has  uttered  for  us,  carers  for  conduct  will  find 
a  glow  and  a  force  they  could  find  nowhere  else. 
As  well  imagine  a  man  with  a  sense  for  sculpture 
not  cultivating  it  by  the  help  of  the  remains  of 
Greek  art,  or  a  man  with  a  sense  for  poetry  not 
cultivating  it  by  the  help  of  Homer  and  Shakespeare, 
as  a  man  with  a  sense  for  conduct  not  cultivating  it 
by  the  help  of  the  Bible  ! "  * 

Yes,  it  is  true  !  but  why  ?  Is  it  not  because  One 
greater  than  Israel  is  here  ? 

Again,  do  we  sufficiently  value  the  "  exhilarating  " 
influence  of  Old  Testament  prophecy,  and  yield  our 
selves  to  its  elevating  power  ?  Imagination  as  well 
as  reason  is  the  handmaid  of  religion,  and  I  doubt  if 
we  have  cultivated  the  religious  imagination  as  we 
ought  to  have  done  by  the  help  of  the  prophets. 

The  devotional  value  of  the  Psalter  is  of  course 

1  M.  Arnold,  Literature  and  Dogma,  p.  42. 


v  DEVOTIONAL  USE  133 

universally  acknowledged.  I  need  hardly  refer  to 
the  ever  fresh  power  of  the  Psalms  as  the  language  of 
the  soul  outpouring  its  inmost  self  to  God  ;  but  there 
is  just  one  point  to  which  I  should  like  to  refer. 
Have  we  not  lost  the  intense  joyousness  of  the  Old 
Testament  saints  ?  With  all  their  limitations  of 
view  and  hope,  with  all  that  was  hard  and  rough  in 
life,  there  is  in  the  Psalter  a  perpetual  strain  of 
gladness  which  puts  us  utterly  to  shame.  It  is 
echoed  in  the  New  Testament;  yet  there,  in  the 
Psalter,  we  seem  to  find  it  in  all  its  fresh  and  bright 
simplicity.  We  use  the  old  words  still ;  yet  have 
we  not  lost  something  of  the  spirit,  though  God 
should  be  nearer  to  us  now  in  the  light  of  the  Incar 
nation  than  He  was  in  those  early  days,  and  heaven's 
glory  illuminates  our  path  as  it  did  not  then  ? 

Is  it  necessary,  in  speaking  of  the  use  of  the  Old 
Testament  in  the  Christian  Church,  to  add  the 
caution  that  the  Old  Testament  is  not  the  New  ? 
We  must  not  fall  into  the  error  of  confounding  the 
Testaments  and  supposing,  as  some  have  done,  that 
all  Christian  doctrine  is  contained  already  in  the 
Old  Testament.  We  shall  not  appeal  to  the  Old 
Testament  for  the  proof  of  distinctively  Christian 
doctrines,  although  we  may  find  corroboration  of 
them  there,  and  may  recognise  that  much  that  was 
unintelligible  at  the  time  was  implicitly  contained 
in  the  Divine  message.  Novum  Testamentum  in 
Vetere  latet.  Nor,  again,  shall  we  suppose  that  any 
thing  contrary  to  the  mind  of  Christ  can  possibly  be 


134  FULFILMENT  OF  THE  OLD  LECT. 

sanctioned  for  the  Christian  Church  by  an  appeal  to 
the  authority  of  the  Old  Testament. 

For  all  the  law  and  the  prophets  are  valid  for  the 
Christian  Church  only  as  they  are  'fulfilled'  in 
Christ.  'Fulfilment'  is  not  to  be  limited  to  pro 
phecy  only.  When  Christ  said  that  He  came  to 
fulfil  the,  law  and  the  prophets  He  doubtless  meant  to 
include  the  whole  of  the  Old  Testament  Scriptures. 
All  those  Scriptures,  as  the  utterance  of  Divine  truth 
through  human  instruments,  awaited  a  fulfilment, 
and  it  is  as  interpreted  by  that  fulfilment  that  they 
are  commended  to  the  study  of  the  Christian  Church. 
'  Fulfilment '  is  the  completion  of  what  was  before 
imperfect ;  it  is  the  realisation  of  what  was  shadowy  ; 
it  is  the  development  of  what  was  rudimentary  ;  it  is 
the  union  of  what  was  isolated  and  disconnected  ;  it  is 
the  perfect  growth  from  the  antecedent  germ.  Christ 
came  to  disengage  eternal  truths  from  the  limited 
forms  in  which  they  had  been  hitherto  expressed  ; 
and  He  bids  us  look  back  upon  those  limited  forms 
in  the  light  of  His  teaching  and  work,  and  discern 
the  eternal  truths  embodied  in  them.  If  we  would 
understand  the  principle  of  their  interpretation  we 
must  study  the  illustrations  which  Christ  Himself 
gives  of  what  He  meant  by  "  fulfilling  "  the  law  and 
the  prophets.  In  them  we  see  how  He  pierces 
through  the  outward  form  to  the  Divine  truth  of 
which  the  outward  form  was  but  the  vehicle,  how 
He  discloses  and  affirms  the  inward  spirit,  how  He 
raises  all  to  the  higher  level  of  His  own  teaching. 


V  TESTAMENT  IN  THE  NEW  135 

Had  the  law  forbidden  murder  ?  The  prohibition 
rests  ultimately  on  the  principle  of  mutual  love, 
which  must  exclude  even  the  spirit  of  hatred.  Had 
the  law  condemned  adultery?  That  is  but  one 
limited  application  of  the  principle  of  purity,  which 
must  govern  not  merely  action  but  thought.  Had 
the  law  prohibited  perjury  ?  Fidelity  to  an  oath-  is 
but  one  small  part  of  the  universal  duty  of  truth 
between  man  and  man.  Had  the  law  enforced  a 
rough  equality  of  justice  by  way  of  restraining 
revenge?  The  true  restraint  of  revenge  is  to  be 
found  in  the  conquest  of  evil  by  self-sacrifice.  Had 
the  law  allowed  a  limitation  of  love  to  fellow- 
countrymen  and  friends  ?  Human  love  is  the  reflec 
tion  of  Divine  love;  Divine  love  is  universal,  and 
henceforth  human  love  must  be  universal  too. 

Thus  in  each  case  the  underlying  principle  is 
seized  and  enforced,  and  carried  to  its  full  develop 
ment.  The  imperfect  morality  of  an  earlier  age  is 
left  behind  ;  the  limited  rules  which  were  all  that 
men  could  bear  at  first,  but  which  were  designed  to 
raise  them  to  higher  things,  are  extended  and  ex 
panded  ;  a  new  and  generous  spirit  is  infused  into 
the  outward  form. 

Mark  the  emphatic  assertion  of  the  universality 
of  this  fulfilment.  Verily  I  say  unto  you,  till  heaven 
and  earth  pass  away,  one  jot  or  one  tittle  shall  in 
no  wise  pass  away  from  the  law,  till  all  things  be 
accomplished  (Matt.  v.  18).  There  is  no  distinction 
of  ceremonial  and  moral  law;  no  classification  of 


136  FULFILMENT  OF  THE  OLD  I.ECT. 

precepts  according  to  their  supposed  importance  or 
insignificance.  All  is  the  reflection  of  Divine  truth; 
all  has  its  appointed  purpose  in  its  own  time ;  all  is  to 
find  its  fulfilment.  We  may  not  be  able  to  determine 
the  significance  of  every  element  any  more  than  the 
naturalist  can  explain  the  use  of  every  physical  organ, 
but  the  general  drift  and  purpose  of  the  whole  are  clear. 

And  for  the  Christian  Church  this  is  the  canon  of 
interpretation  for  the  Old  Testament.  Very  simple, 
yet  very  comprehensive  it  is,  this  principle  of  the 
spirit  of  Christ  entering  into  the  old  order  and 
"  fulfilling "  it  ;  yet  how  strangely  Christians  in  all 
ages  have  ignored  it !  What  grievous  scandals,  nay 
what  monstrous  crimes  perpetrated  in  the  name  of 
religion,  would  have  been  avoided  if  it  had  but  been 
realised  as  an  unalterable  and  universal  principle 
that  the  Christian  Church  can  never  find  authority 
in  the  Old  Testament  for  any  act  that  is  at  variance 
with  the  spirit  of  the  Gospel.  It  is  not  our  danger 
now ;  but  it  is  an  error  which  has  been  fruitful  of 
evils  in  past  ages.  It  is,  we  are  told,  even  now  a 
danger  among  new  converts  from  heathenism. 

When  we  turn  from  our  Lord's  teaching  to  that 
of  His  Apostles  we  find  everywhere  that  the  Old 
Testament  is  accepted  as  the  natural  inheritance  of 
the  Christian  Church ;  and  further,  that  the  old 
words  are  used  in  all  the  fresh  intensity  of  meaning 
with  which  the  new  revelation  had  shown  them  to 
be  instinct. 

The  life  and  death  of  Christ  have  given  a  deeper 


v  TESTAMENT  IN  THE  NEW  137 

insight  into  the  holiness  of  God,  a  new  standard  and 
motive  for  the  holiness  which  He  desires  in  man. 
Yet  the  Christian's  call  to  holiness  of  life  can  still  be 
enforced  by  an  appeal  to  the  authority  of  the  old 
Scriptures — It  is  written,  Ye  shall  le  holy  ;  for  I  am 
holy  (1  Pet.  i.  16).  Old  promises  can  still  be  urged 
as  the  ground  for  trustful  contentedness  (Heb.  xiii.  5, 
6),  but  they  come  with  all  the  added  force  of  Christ's 
own  teaching  and  example.  The  old  exhortation  to 
recognise  the  loving  hand  of  God  in  the  discipline  of 
chastisement  is  still  valid,  but  it  receives  fresh  illu 
mination  from  the  revelation  of  the  fatherhood  of 
God  in  Christ  (Heb.  xii.  5,  6).  Old  warnings  of  the 
certain  punishment  which  awaits  a  contemptuous 
and  wilful  disregard  of  God's  working  in  the  world 
are  still  significant,  and  they  come  with  augmented 
emphasis  under  new  circumstances  (Acts  xiii.  40,  41). 
Old  laws  of  Divine  government  are  still  in  force,  but 
it  is  in  the  higher  sphere  of  spiritual  experience  that 
they  find  their  application  (1  Cor.  i.  19 ;  iii.  19, 
20).  Words  which  of  old  expressed  the  principle  of 
stability  for  the  life  of  nations  are  expanded  to 
convey  a  spiritual  meaning,  and  express  the  essential 
principle  of  the  inner  life  (Rom.  i.  17;  Gal.  iii.  11). 

But  what  need  is  there  to  multiply  instances?  The 
whole  Old  Testament  is  regarded  as  transfigured,  deep 
ened,  spiritualised,  not  by  the  arbitrary  imposition 
upon  its  words  of  a  sense  which  they  do  not  bear,  but 
because,  in  the  clearer  light  of  Christ's  fulfilment  of 
that  old  dispensation,  they  can  and  must  convey  to 


138  FULFILMENT  OF  THE  OLD  LECT. 

us  more  of  that  Divine  truth  which  at  best  they  can 
but  partially  and  imperfectly  express. 

This  principle  of  'fulfilment'  is  a  far-reaching 
and  fruitful  principle.  Apply  it  to  the  teaching  of 
which  the  Old  Testament  is  full,  concerning  sin  and 
righteousness  and  judgment,  "  the  cardinal  elements 
in  the  determination  of  man's  spiritual  state,"  con 
cerning  which  the  Advocate  comes  to  convict  the 
world  (John  xvi.  8).  The  old  words  cannot  for  us 
have  simply  their  '  original  sense.'  They  must  speak 
with  augmented  depth  and  solemnity  to  those  who 
have  seen  the  condemnation  of  sin  and  the  standard 
of  righteousness  and  the  declaration  of  judgment  set 
forth  in  the  life  and  death  and  resurrection  of  Christ 
(Eom.  iii.  25,  26). 

Those  glowing  words  in  which  the  Psalmists  ex 
press  their  calm  confidence  in  the  loving  care  of  God, 
their  passionate  yearnings  for  a  closer  approach  to 
His  presence,  their  wonderful  sense  that  man's  only 
true  happiness  consists  in  fellowship  with  Him, 
though  athwart  it  all  lies  the  dark  shadow  of  the 
breach  of  that  communion  by  death, — a  shadow  which 
in  moments  of  exultant  hopefulness  seems  to  be  dis 
persed  by  a  ray  of  the  coming  light,  only  to  return 
again  with  all  its  chilling  horror, — those  marvellous 
outbursts  of  praise  in  which  all  creation  is  joined  in 
one  jubilant  harmony  of  adoration  ;  do  they  not  all 
flash  and  sparkle  for  us  with  a  new  glory  in  the 
light  of  Christ's  revelation  of  the  Father,  since  the 
Son  of  God  is  come,  and  hath  given  w  an  under- 


v  TESTAMENT  IN  THE  NEW  139 

standing,  that  we  know  Him  that  is  true,  and  that 
dark  shadow  of  death  has  been  for  ever  banished 
since  He  has  overcome  death  and  opened  unto  us  the 
gate  of  everlasting  life  ? 

Christ  puts  the  Old  Testament  into  the  hands  of 
His  Church,  and  bids  her  interpret  and  use  it  as 
'  fulfilled '  in  Him.  The  truth  is  simple  and  familiar, 
and  yet  it  is  worth  while  to  insist  upon  it,  because 
it  is  just  the  truth  which  will  enable  us  to  look  with 
calmness  and  patience  upon  the  critical  investigations 
which  are  causing  pain  and  anxiety  to  many  who 
love  God's  Holy  Word.  It  is  independent  of  those 
investigations  ;  it  rises  above  them  into  a  higher 
sphere ;  it  is  not  antagonistic  to  them  nor  they  to  it. 
Critical  research  must  be  fearlessly,  patiently,  and 
honestly  pursued.  We  must  be  prepared  to  accept 
its  results  when  they  have  stood  the  test  of  searching 
cross-examination.  But  critical  research  cannot 
shake  or  overthrow  the  certainty  that  our  Lord  bids  us 
take  the  Old  Testament  for  our  spiritual  instruction 
as  '  fulfilled '  in  Him ;  interpreted,  spiritualised,  and 
endowed  with  living  force  and  power  in  the  light  of 
the  Revelation  which  He  came  to  be  and  to  manifest. 

The  'deeper  meaning'  in  the  words  of  Holy 
Scripture  is  not,  however,  to  be  gained  by  arbitrary 
allegorising,  or  by  private  interpretations  of  isolated 
phrases  torn  from  their  context,  but  by  patient  study 
of  the  methods  in  which  God  spake  in  the  prophets 
to  the  fathers  of  old  time,  illuminated  by  the  message 
which  He  has  in  these  latter  days  communicated  in 


140  FULFILMENT  OF  THE  OLD  LECT. 

the  person  of  His  Son.  And  that  there  is  such  a 
deeper  meaning  is  no  matter  for  surprise.  How, 
indeed,  could  it  be  otherwise?  It  was  God  who 
spake  in  the  prophets ;  it  is  God  who  speaks  in  a  Son. 
Every  Divine  word  must  be  of  eternal  import. 
God's  truth  does  not  vary ;  there  is  no  mutability  of 
purpose  in  the  eternal  present  of  the  Divine  mind. 
As  in  creation  so  in  revelation 

"  Was  and  is  and  will  be,  are  but  is. 

But  we  that  are  not  all, 

As  parts,  can  see  but  parts,  now  this  now  that, 
And  live  perforce  from  thought  to  thought." 

Human  words,  even  inspired  words,  can  express 
no  more  than  some  infinitesimal  fragment  of  the 
infinite  mind  of  God.  But  any  worthy  conception  of 
inspiration  must  at  least  include  this  idea,  that  the 
inspired  words  so  correspond  to  the  Divine  truth 
which  they  reveal  that  they  are  capable  of  disclosing 
more  and  more  of  it  as  men  are  able  to  receive  it. 

Man  could  only  be  educated  by  degrees.  The 
childhood  of  the  race,  like  the  childhood  of  the 
individual,  must  be  taught  as  it  could  bear  it.  But 
the  lessons  of  childhood  grow  with  advancing  years. 
Words  cannot  continue  to  mean  for  us  only  what 
they  meant  at  first.  They  must  expand  with  the 
expanding  mind. 

God's  great  book  of  Nature  remains  unchanged ; 
but  it  speaks  to  men  with  different  voices  in  suc 
cessive  ages.  A  Copernicus,  a  Newton,  a  Darwin 


v  TESTAMENT  IN  THE  NEW  141 

arises,  and  points  out  new  laws  which  co-ordinate 
and  explain  phenomena,  and  Nature's  lessons  can  be 
read  more  clearly.  The  words  of  the  poet,  the  works 
of  the  painter,  contain  and  teach  more  of  truth  and 
beauty  than  poet  or  painter  knew  or  intended  them 
selves,  for  the  intuition  of  genius  perceives  truth 
unconsciously,  and  records  it  for  those  who  come 
after  to  interpret. 

So  the  old  words  of  revelation,  because  they  were 
the  reflection  of  the  Divine  mind  and  will,  contained 
a  larger  meaning  in  them  than  was  at  once  per 
ceptible  ;  and  Christ  has  come  and  fulfilled  them, 
infused  new  force  and  meaning  into  them,  shown  us 
how  they  express  more  of  the  grace  and  truth  which 
He  came  to  bring  in  all  its  fulness.  It  is  not  that 
the  words  of  the  Old  Testament  "  palter  with  us  in 
a  double  sense."  It  is  that  the  Word  of  God  is 
living  and  energetic,  possessed,  in  virtue  of  its 
essential  nature,  of  a  springing  and  germinant 
vitality. 

I  have  endeavoured  in  these  lectures  to  present 
some  idea  of  the  views  with  regard  to  the  origin  of 
the  Old  Testament  on  its  human  side  to  which 
modern  study  and  research  are  leading  us.  I  have 
endeavoured  to  express  my  strong  conviction  that 
these  views  are  not  incompatible  with  a  firm  and 
full  belief  in  its  Divine  inspiration,  though  it  is  no 
longer  a  verbal  and  mechanical  inspiration,  but  a 
vitalising  and  "  dynamic  "  inspiration  which  must  be 


142  THE  PROMISE  LECT 

acknowledged.  The  life  is  there ;  it  can  be  felt  and 
recognised,  though  we  cannot  analyse  it  or  separate 
it  from  the  body  which  it  animates. 

Lastly,  I  have  endeavoured  to  commend  the  Old 
Testament  to  your  study — your  renewed  and  most 
earnest  study, — for  the  sake  of  the  light  which  it 
throws  upon  God's  plan  and  purpose  in  the  past  and 
in  the  future,  not  less  than  for  the  help  which  it  may 
give  us  for  the  present  in  our  personal  and  social 
needs. 

I  have  not  attempted  to  single  out  and  dis 
cuss,  except  incidentally,  the  difficulties  raised  by 
modern  criticism  of  the  Old  Testament.  There  is 
always  a  grave  danger  of  exaggerating  difficulties  by 
taking  them  out  of  their  proper  context  and  pro 
portion  ;  and  the  best  way  of  meeting  difficulties 
often  is  to  survey  the  ground  upon  which  we  may 
securely  plant  our  feet  in  order  fearlessly  to  estimate 
their  real  importance. 

If  in  what  I  have  said  I  have  given  pain  to  any, 
or  put  forward  what  seem  to  them  very  imperfect 
conceptions  of  that  unique  Book  which  we  all  alike 
desire  to  reverence  as  the  Word  of  God,  I  crave  their 
pardon.  If  by  untrue  or  inadequate  representations 
I  have  dishonoured  the  Word  of  God,  I  humbly  crave 
His  pardon. 

But  I  cannot  but  think  that  here  as  elsewhere  it 
is  true  that 

"  The  old  order  change th,  yielding  place  to  new, 
And  God  fulfils  Himself  in  many  ways  ;  " 


v  OF  THE  SPIRIT  143 

and  that  through  freer  methods  of  the  study  of  the 
Bible  He  is  leading  us  to  a  truer  conception  of  what 
the  Bible  is,  and  a  fuller  knowledge  of  what  is  His 
message  to  us  in  the  present  day  through  the  Bible. 
At  least  we  are  agreed  in  this,  that  these  things 
are  not  a  vain  thing  for  us ;  for  they  are  our  life : 
and  "  the  Ariadne-thread  which  shall  lead  us  through 
the  labyrinth  of  all  perplexities  is  the  faith  that 
Christ  is  risen  indeed"  and  that  He  has  not  left  us 
orphans,  but  is  indeed  still  present  with  us  in  the 
living  power  of  that  Spirit  of  truth  whom  He  has  sent 
to  guide  us  into  all  the  truth. 


NOTES 

NOTE  A,  p.  vi. 

CRITICAL  STUDY  OP  THE  OLD  TESTAMENT 

IN  the  interval  between  the  delivery  and  the  publication  of 
these  lectures,  Professor  Driver's  long-expected  Introduc 
tion  to  the  IMerature  of  the  Old  Testament  appeared.  It  is  a 
great  pleasure  to  be  able  to  point  to  a  work  which  treats 
the  Old  Testament  at  once  with  due  reverence  and  with 
complete  candour.  Whatever  may  be  thought  of  the 
conclusions  at  which  he  arrives  with  regard  to  the 
questions  of  Old  Testament  criticism,  there  ought  to 
be  but  one  opinion  as  to  the  spirit  in  which  he 
approaches  them.  The  judicious  reserve  and  calm 
sobriety  of  the  book  must  win  a  patient  hearing  for  it 
even  where  the  views  put  forward  in  it  are  most  un 
welcome.  Such  arguments  must,  it  will  be  felt,  be  met 
by  arguments,  and  not  by  denunciation.  I  venture  to 
make  a  somewhat  lengthy  extract  from  the  preface,  as 
it  sums  up  most  forcibly  the  principles  which  I  have 
desired  to  express  in  these  Lectures. 

"It  is  not  the  case  that  critical  conclusions,  such  as 
those  expressed  in  the  present  volume,  are  in  con 
flict  either  with  the  Christian  creeds  or  with  the 

L 


146  NOTES 

articles  of  the  Christian  faith.  Those  conclusions  affect 
not  the  fact  of  revelation,  but  only  its  form.  They  help 
to  determine  the  stages  through  which  it  passed,  the 
different  phases  which  it  assumed,  and  the  process  by 
which  the  record  of  it  was  built  up.  They  do  not 
touch  either  the  authority  or  the  inspiration  of  the 
Scriptures  of  the  Old  Testament.  They  imply  no 
change  in  respect  to  the  Divine  attributes  revealed  in 
the  Old  Testament ;  no  change  in  the  lessons  of  human 
duty  to  be  derived  from  it ;  no  change  as  to  the  general 
position  (apart  from  the  interpretation  of  particular 
passages)  that  the  Old  Testament  points  forward  pro 
phetically  to  Christ.  That  both  the  religion  of  Israel 
itself,  and  the  record  of  its  history  embodied  in  the  Old 
Testament,  are  the  work  of  men  whose  hearts  have 
been  touched,  and  minds  illumined,  in  different  degrees, 
by  the  Spirit  of  God,  is  manifest :  but  the  recognition 
of  this  truth  does  not  decide  the  question  of  the  author 
by  whom,  or  the  date  at  which,  particular  parts  of  the 
Old  Testament  were  committed  to  writing ;  nor  does  it 
determine  the  precise  literary  character  of  a  given 
narrative  or  book.  .  .  . 

"It  is  probable  that  every  form  of  composition 
known  to  the  ancient  Hebrews  was  utilised  as  a  vehicle 
of  Divine  truth,  and  is  represented  in  the  Old  Testa 
ment.  .  .  . 

"There  is  a  human  factor  in  the  Bible,  which, 
though  quickened  and  sustained  by  the  informing  Spirit, 
is  never  wholly  absorbed  or  neutralised  by  it,  and  the 
limits  of  its  operation  cannot  be  ascertained  by  an 
arbitrary  a  priori  determination  of  the  methods  of  in 
spiration  ;  the  only  means  by  which  they  can  be  ascer 
tained  is  by  an  assiduous  and  comprehensive  study  of 
the  facts  presented  by  the  Old  Testament  itself.  .  .  , 


NOTES  147 

"  Criticism  in  the  hands  of  Christian  scholars  does 
not  banish  or  destroy  the  inspiration  of  the  Old  Testa 
ment  ;  it  presupposes  it ;  it  seeks  only  to  determine  the 
conditions  under  which  it  operates,  and  the  literary 
forms  through  which  it  manifests  itself ;  and  it  thus 
helps  us  to  form  truer  conceptions  of  the  methods  which 
it  has  pleased  God  to  employ  in  revealing  Himself  to 
His  ancient  people  of  Israel,  and  in  preparing  the  way 
for  the  fuller  manifestation  of  Himself  in  Christ  Jesus." 


NOTE  B,  p.  41 

THE   DATE    OF   THE    PSALMS 

THESE  words  were  written  before  the  publication  of 
Professor  Cheyne's  Bampton  Lectures  on  The  Origin  and 
Religious  Contents  of  the  Psalter.  In  these  Lectures  he  main 
tains  the  view  that  the  whole  of  the  Psalter,  with  the 
possible  exception  of  Ps.  xviii.,  is  post-exilic.  Even 
of  Ps.  xviii.  he  speaks  with  hesitation.  He  "cannot 
complain  if  some  prefer  to  regard  the  Psalm  as  an 
imaginative  work  of  the  exile"  (p.  206).  Ten  or 
twelve  Psalms  he  assigns  to  the  period  of  the  Restora 
tion  ;  twenty-seven,  more  or  less,  to  the  Maccabaean 
period;  some  sixteen  to  the  pre- Maccabaean  Greek 
period.  But  it  is  to  the  Persian  period,  and  especially 
the  later  part  of  it,  that  we  are  indebted  for  most  of 
the  Psalms. 

Professor  Cheyne's  arguments  leave  me  unconvinced. 
He  starts  from  the  assumption  that  Simon  the  Maccabee 
edited  the  two  last  books  of  the  Psalter,  soon  after 
142  B.C.  (p.  12).  But  he  admits  that  "we  have  no 
ancient  record "  of  such  editing,  though  the  prosaic 


148  NOTES 

author  of  1  Maccabees  "  warms  into  poetry  in  telling 
of  the  prosperity  of  Israel  under  Simon,"  and  "  makes 
it  the  climax  of  his  description  that  he  '  made  glorious 
the  sanctuary,  and  multiplied  the  vessels  of  the  temple ' 
(1  Mace.  xiv.  15)."  The  argument  from  silence  is  no 
doubt  precarious  ;  but  the  fact  must  be  faced  that  "  our 
one  first-class  authority  for  the  Maccabaean  period  "  is 
absolutely  silent  about  that  "  reconstitution  of  the 
temple -psalmody"  to  which  "we  may,  nay,  we  must 
conjecture  that  ...  the  noble  high  priest  and  virtual 
king,  Simon,  devoted  himself " ;  and  is  equally  silent 
about  the  editing  of  the  last  two  books  of  the  Psalter 
which  we  are  told  to  connect  with  it. 

Thus  the  foundation  and  starting-point  of  Professor 
Cheyne's  argument  is  a  conjecture,  or  rather  series  of 
conjectures ;  and  though  it  is  true,  as  he  tells  us,  that 
"  the  dark  places  of  history  must  sometimes  be  illumined 
by  the  torch  of  conjecture,"  it  cannot  be  too  carefully 
remembered  that  that  torch  is  not  daylight,  and  is  ex 
tremely  apt  to  cast  misleading  shadows. 

The  history  of  the  Canon  is  admittedly  so  obscure, 
that  it  would  be  rash  dogmatically  to  assert  the  impos 
sibility  of  such  a  late  date  for  the  final  arrangement  of 
the  last  two  books  of  the  Psalter.  But  in  spite  of 
Professor  Cheyne's  arguments  to  the  contrary,  I  cannot 
but  think  that  (1)  the  language  of  the  Prologue  to 
Ecclesiasticus  with  its  implicit  distinction  between  canon 
ical  and  deutero- canonical  books;  (2)  the  probable 
date  and  actual  character  of  the  Septuagint  Version  of 
the  Psalter ;  (3)  the  use  made  of  Pss.  xcvi.,  cv.,  cvi., 
cxxxii.,  in  1  Chr.  xvi.  8-36;  2  Chr.  vi.  41,  42;  (4) 
the  silence  of  1  Mace. ;  when  taken  together  create 
a  very  strong  presumption  against  the  possibility  of  so 
late  a  date  for  the  last  two  books  of  the  Psalter. 


NOTES  149 

In  estimating  the  weight  of  historical  probabilities; 
the  arguments  must  be  taken  all  together,  and  not 
separately  \  and  taken  together,  they  point  distinctly 
in  the  opposite  direction  to  Professor  Cheyne's  con 
jecture. 

Starting  from  his  conjectural  hypothesis,  Professor 
Cheyne  proceeds  to  fix  the  probable  dates  of  particular 
Psalms.  He  assigns  some  seventeen  Psalms  in  Books 
iv.  and  v.  to  the  Maccabaean  period,  and  about  seven 
more  to  the  pre-Maccabaean  Greek  period.  Some  of 
these  Psalms  may  plausibly  enough  be  thought  to 
reflect  the  circumstances  of  the  Maccabaean  age,  and  if 
there  are  Maccabaean  Psalms  in  the  Psalter  at  all,  it  is 
natural  to  look  for  some  of  them  in  what  is  undoubtedly, 
in  the  main,  the  latest  part  of  the  Psalter.  But  it  may 
be  questioned  whether  these  Psalms  cannot  equally  well 
be  explained  from  the  circumstances  of  other  periods, 
and  whether  there  are  not  conspicuous  features  of  the 
Maccabaean  age  which  are  absent.  And  his  treatment 
of  Ps.  cxxxvii.  is  an  example  of  the  arbitrary  criticism 
into  which  Professor  Cheyne  is  forced  by  his  theory  of 
the  date  of  these  books.  If  any  Psalm  bears  upon  the 
face  of  it  clear  indications  of  the  time  at  which  it  was 
composed,  it  is  this  Psalm.  The  writer  and  those  for 
whom  he  speaks  are  still  smarting  under  the  fresh 
recollection  of  the  sufferings  of  the  Exile.  But  this 
will  not  suit  Professor  Cheyne's  theory.  "  So  striking 
a  poem,  if  composed  soon  after  the  Return,  would 
have  found  a  home  in  the  3d  Book  of  the  Psalrns." 
Why  so  is  not  quite  clear,  for  Pss.  xciii.,  xcv. — c.  are 
placed  about  516  B.C.  But  Ps.  cxxxvii.  must  be  re 
garded  as  a  '  dramatic  lyric,'  and  assigned  to  the  age  of 
Simon. 

It   is,  however,  in  the  denial  of   the    existence   of 


150  NOTES 

pre-exilic  Psalms  in  the  Psalter  (with  the  possible  excep 
tion  of  Ps.  xviii.)  that  Professor  Cheyne's  criticism  is 
most  arbitrary.  That  religious  poetry  existed  before 
the  Exile  is  certain.  I  must  decline  to  abandon  the 
evidence  of  Ps.  cxxxvii.  3,  4,  on  this  point,  and  it  is 
supplemented  by  the  reference  to  the  ancient  praises  of 
Israel  in  the  Temple  in  Is.  Ixiv.  11,  and  by  such  a 
passage  as  Jer.  xxxiii.  11.  The  Lamentations,  which  Pro 
fessor  Cheyne  allows  to  have  been  written  in  the  Exile, 
are,  if  I  am  not  mistaken,  artificial  in  style  as  well  as  in 
form.  They  are  clear  evidence  that  the  art  of  writing 
sacred  poetry  had  been  long  and  largely  practised. 
There  is  then  an  a  priori  probability  that  the  Psalter  con 
tains  pre-exilic  Psalms.  It  would  be  strange,  indeed,  if 
none  of  the  pre-exilic  Psalms  had  been  preserved.  In 
the  first  place  then,  at  least  those  Psalms  which  contain 
a  definite  reference  to  the  king,  such  as  ii.,  xviii.,  xx., 
xxi.,  xlv.,  Ixi.,  Ixiii.,  Ixxii.,  presumably  belong  to  the 
period  of  the  monarchy.  Why,  except  in  the  interests 
of  a  theory,  should  Ps.  ii.  be  regarded  as  a  dramatic 
lyric,  written  long  after  the  Eeturn,  by  a  poet  who 
throws  himself  back  into  the  age  of  David  or  Solomon  ? 
Surely,  if  evidence  of  tone  and  style  are  worth  anything 
at  all,  this  Psalm  must  have  been  written  in  view  of 
actual  facts.  In  the  prophets  we  find  Messianic  hopes, 
such  as  those  which  are  expressed  in  this  Psalm,  spring 
ing  out  of  and  closely  connected  with  the  circumstances 
of  the  time.  Why  should  we  assume  that  it  is  other 
wise  in  the  Psalter?  The  reference  of  Pss.  xlv.  and 
Ixxii.  to  Ptolemy  Philadelphus  is  singularly  unsatisfac 
tory  from  every  point  of  view.  Why  should  Pss.  xx., 
xxi.,  Ixi.,  Ixiii.  be  referred  to  Judas  or  Simon  1  Pro 
fessor  Cheyne  by  no  means  disposes  of  the  objection 
that  the  title  of  king  was  studiously  avoided  by  these 


NOTES  151 

princes,  and  only  assumed  by  Aristobulus  and  his 
successors  (105  B.C.). 

Further,  Pss.  xlvi.,  xlviii.,  Ixxv.,  Ixxvi.  may  much 
more  naturally  be  referred  to  the  deliverance  of  Jeru 
salem  from  Sennacherib,  than  "  at  the  earliest,  to  one  of 
the  happier  parts  of  the  Persian  age."  We  are  told  that 
"the  Jewish  Church  in  Isaiah's  time  was  far  too  germ 
inal  to  have  sung  these  expressions  of  daring  mono 
theism  and  impassioned  love  for  the  temple."  If  this 
means  that  these  Psalms  soar  far  above  the  belief  of  the 
average  Israelite  of  the  time,  I  am  quite  ready  to  admit 
it.  But  that  is  no  argument  against  their  having  been 
composed  by  Isaiah,  or  a  poet  fired  with  Isaiah's  en 
thusiasm  and  insight,  and  used  in  the  public  celebration 
of  the  deliverance  of  Zion.  Do  all  those  who  join  in  a 
Church  hymn  appropriate  its  full  meaning  1  But  if  it 
means  that  there  is  anything  in  these  Psalms  in  advance 
of  Isaiah's  theology,  I  deny  the  fact.  It  may  be  remarked 
by  the  way,  that  it  is  distinctly  not  "  impassioned  love 
for  the  temple  "  which  inspires  Pss.  xlvi.  and  xlviii.,  but 
admiring  love  for  the  city,  which  has  been  so  signally 
delivered ;  and  the  thought  of  these  Psalms  is  in  full 
accord  with  Isaiah's  teaching  on  the  inviolability  of 
Zion.  Professor  Cheyne  will  hardly  allow  an  argument 
from  quotations,  but  it  appears  to  me  quite  certain  that 
Lam.  ii.  15  unites  Ps.  xlviii.  2  and  Ps.  1.  2. 

If  these  Psalms  can  securely  be  claimed  for  the  age 
of  the  kingdom,  they  may  carry  many  others  with  them. 
Into  the  question  of  Davidic  Psalms  I  will  not  enter 
here.  But  I  observe  that  Professor  Cheyne  "  says  for 
himself  that  he  cannot  divide  sharply  between  the  age 
of  David,  and  that,  say,  of  Isaiah  "  (p.  191 ),  and  for 
myself,  I  must  still  ask  with  Riehm,  how  David  came 
to  be  regarded  as  the  "sweet  Psalmist  of  Israel,"  and  how 


152  NOTES 

so  many  Psalms  came  to  be  ascribed  to  him,  unless  he 
was  really  a  Psalmist,  and  some  of  these  Psalms  were 
actually  written  by  him  ? 1  What  Professor  Cheyne 
means  by  his  "second  David"  (p.  194),  I  am  at  a  loss 
to  understand. 

One  result  of  Professor  Cheyne's  criticism  is  to  credit 
the  obscure  Persian  period,  and  especially  the  later  part 
of  it,  with  the  production  of  the  greater  part  of  the 
Psalter.  To  assign  so  many  of  the  Psalms,  including 
some  of  the  highest  poetical  merit  and  the  most  varied 
character,  to  a  period  of  which  so  little  is  really  known, 
is  exceedingly  precarious.  On  linguistic  grounds,  more 
over,  it  is  highly  questionable.  While  it  is  no  doubt 
possible  that  later  Psalmists  imitated  earlier  models,  it 
seems  improbable  that  we  should  possess  only  the  imita 
tions,  and  that  the  diction  of  the  Psalms  which  are 
presumed  to  be  very  late  should  not  show  more  traces 
of  changes  which  there  is  reason  to  believe  were  passing 
over  the  language. 

To  consider  the  bearing  of  the  religious  contents  of 
the  Psalter  upon  its  date  would  lead  me  far  beyond  the 
limits  of  a  note.  But  there  are  one  or  two  points  on 
which  I  venture  to  offer  the  briefest  remark.  The  free 
use  of  the  name  Jehovah  in  the  4th  and  5th  Books  of 
the  Psalter  is  in  strong  contrast  to  the  avoidance  of 
Divine  names  in  1  Mace. ;  and  certainly,  if  the  author 
of  1  Mace,  at  all  reflects  the  spirit  of  the  age,  this  is  one 
argument  against  the  hypothesis  that  these  books  were 
arranged  by  Simon.  Further,  it  still  seems  to  me  that 
considerably  more  than  a  century  must  be  allowed  for  the 
growth  and  developments  of  religious  thought  between 
the  canonical  Psalms  and  the  Psalms  of  Solomon. 

There  is,  moreover,  no  little  force  in  the  objection 
1  Einleitung  in  das  A.  T.,  ii.  190. 


NOTES  153 

which  Kiehm  urges  to  the  theory  of  a  late  post-exilic  date 
for  the  majority  of  the  Psalms.  It  is  admitted,  he  says, 
even  by  Reuss,  that  the  Psalms  show  a  spirit  akin  to 
the  spirit  of  the  Gospel,  and  that  the  same  conceptions 
of  God's  nature  and  man's  duty  as  are  found  in  the 
Psalms  are  to  be  found  in  the  Prophets.  And  yet  we 
are  asked  to  believe  that  this  spirit  akin  to  the  Gospel 
is  not  the  spirit  of  the  prophetic  age,  but  the  spirit  of  a 
Judaism  which  was  binding  itself  more  and  more  closely 
to  the  letter  of  the  law,  and  sinking  more  and  more 
deeply  into  a  righteousness  of  works.  Judaism  might 
make  use  of  the  treasures  of  song  derived  from  ancient 
times,  but  it  could  not  have  produced  them.1 


NOTE  C,  pp.  98,  104 

ALLEGORY  AND   MYTH 

I  HAVE  allowed  the  word  allegory,  which  I  originally 
used,  to  remain,  as  being  less  liable  to  misunderstanding 
than  myth.  But  if  the  distinction  drawn  between  myth 
and  allegory  by  Bishop  Westcott  in  his  essay  on  the 
Myths  of  Plato  were  generally  recognised,  and  the  term 
myth  no  longer  regarded  as  conveying  the  idea  of 
something  unreal,  but  understood  in  its  technical  sense, 
myth  would  be  the  more  appropriate  word  to  use. 

"  A  myth,"  he  writes,  "  in  its  true  technical  sense  is 
the  instinctive  popular  representation  of  an  idea.  '  A 
myth,'  it  has  been  said,  'springs  up  in  the  soul  as  a 
germ  in  the  soil :  meaning  and  form  are  one  ;  the  history 
is  the  truth.'  Thus  a  myth,  properly  so  called,  has 
points  of  contact  with  a  symbol,  an  allegory,  and  a 
1  Einleitung  in  das  A.  T.,  ii.  196. 


154  NOTES 

legend,  and  is  distinguished  from  each.  Like  the 
symbol,  it  is  the  embodiment  and  representation  of  a 
thought.  But  the  symbol  is  isolated,  definite,  and 
absolute.  The  symbol, -and  the  truth  which  it  figures, 
are  contemplated  apart.  The  one  suggests  the  other. 
The  myth,  on  the  other  hand,  is  continuous,  historical, 
and  relative.  The  truth  is  seen  in  the  myth,  and  not 
separated  from  it.  The  representation  is  the  actual 
apprehension  of  the  reality.  The  myth  and  the  allegory, 
again,  have  both  a  secondary  sense.  Both  half  hide  and 
half  reveal  the  truth  which  they  clothe.  But  in  the 
allegory  the  thought  is  grasped  first  and  by  itself,  and 
is  then  arranged  in  a  particular  dress.  In  the  myth, 
thought  and  form  come  into  being  together;  the  thought 
is  the  vital  principle  which  shapes  the  form ;  the  form 
is  the  sensible  image  which  displays  the  thought.  The 
allegory  is  the  conscious  work  of  an  individual  fashion 
ing  the  image  of  a  truth  which  he  has  seized.  The 
myth  is  the  unconscious  growth  of  a  common  mind, 
which  witnesses  to  the  fundamental  laws  by  which  its 
development  is  ruled.  The  meaning  of  an  allegory  is 
prior  to  the  construction  of  the  story :  the  meaning  of 
a  myth  is  first  capable  of  being  separated  from  the 
expression  in  an  age  long  after  that  in  which  it  had  its 
origin.  The  myth  and  the  legend  have  more  in  common. 
Both  spring  up  naturally.  Both  are  the  unconscious 
embodiments  of  popular  feeling.  Both  are,  as  it  seems, 
necessary  accompaniments  of  primitive  forms  of  society. 
The  legend  stands  in  the  same  relation  to  history  and 
life  as  the  myth  to  speculation  and  thought.  The 
legend  deals  with  a  fact  as  outward,  concrete,  objective. 
The  myth  deals  with  an  idea  or  the  observation  of  a 
fact  as  inward,  abstract,  subjective.  The  tendency  of 
the  legend  is  to  go  ever  farther  from  the  simple  circum 


NOTES  155 

stances  from  which  it  took  its  rise.  The  tendency  of 
the  myth  is  to  express  more  and  more  clearly  the  idea 
which  it  foreshews."1 

Undoubtedly  in  the  narrative  of  the  Fall  "the  repre 
sentation  was  the  actual  apprehension  of  the  reality," 
and  the  truth  was  seen  in  the  narrative,  and  not  separ 
ated  from  it.  Whatever  may  have  been  the  origin  of 
the  narrative,  whether  or  not  it  was  brought  from  the 
Mesopotamian  home  of  the  race,  it  has  been  adopted  by 
inspiration,  and  stamped  with  a  Divine  authority,  as 
teaching  us  what  we  can  know  of  "  man's  first  disobedi 
ence,"  and  the  entry  of  sin  into  the  world  by  the  opposi 
tion  of  man's  will  to  God's. 

Exception  is  sometimes  taken  to  the  application  of 
the  term  myth  or  allegory  to  the  story  of  the  Fall,  as 
though  it  of  necessity  implied  a  doubt  as  to  the  essential 
reality  of  the  truth  conveyed  by  the  story.  I  desire 
most  emphatically  to  disclaim  any  such  intention.  But 
I  do  hold  that  it  is  legitimate  to  maintain  that  this 
narrative  is  not  to  be  understood  as  literal  history  any 
more  than  the  visions  of  the  Apocalypse  are  to  be  under 
stood  as  literal  descriptions  of  heaven.  For  us,  the 
underlying  truth,  and  not  the  outward  form  in  which 
that  truth  is  clothed,  is  the  essential  thing. 

1  Essays  in  the  History  of  Religious  Thought  in  the  West,  p.  3  ff. 


THE   END 


Printed  by  R.  &  R.  CLARK,  LIMITED,  Edinburgh. 


A  Catalogue 

of 

Theological  Works 

published  by 

Macmillan  &  Co.,  Ltd. 

St.   Martin's  Street 
London,  W.C. 


CONTENTS 

THE  BIBLE—  PAGE 

History  of  the  Bible        ......  3 

Biblical  History      .  ...  .3 

The  Old  Testament         .                    ...  5 

The  New  Testament 7 

HISTORY  OF  THE  CHRISTIAN  CHURCH          .  .14 

THE  CHURCH  OF  ENGLAND 15 

DEVOTIONAL  BOOKS    .         .         .         .         .         .         .  19 

THE  FATHERS     .                           20 

HYMNOLOGY        .         .                  .  21 

RELIGIOUS  TEACHING 22 

SERMONS,    LECTURES,   ADDRESSES,    AND    THEOLOGICAL 

ESSAYS                            .         .         .         .         .  22 


THEOLOGICAL  CATALOGUE 
Cbe  Bible 

HISTORY   OF   THE    BIBLE 

THE    BIBLE   IN  THE   CHURCH.      By   Right   Rev.    Bishop   WEST- 

COTT.      loth  Edition.      Pott  8vo.      43.  6d. 
A  GENERAL  VIEW  OF   THE    HISTORY    OF    THE    ENGLISH 

BIBLE.      By  the    Right    Rev.    Bishop  WESTCOTT.      Revised  by 

W.  ALOIS  WRIGHT,  Litt.D.     8vo.      123.  6d. 

BIBLICAL    HISTORY 

THE  HOLY  BIBLE.  (Eversley  Edition.)  Arranged  in  Paragraphs, 
with  an  Introduction.  By  J.  W.  MACKAIL,  M.A.  Vols.  2  to  8. 
Globe  8vo.  43.  net  each. 

Vol.  II.  Deuteronomy — 2  Samuel.  III.  I  Kings — Esther.  IV. 
Job — Song  of  Solomon.  V.  Isaiah — Lamentations.  VI.  Ezekiel 
— Malachi.  VII.  Matthew — John.  VIII.  Acts — Revelation. 
THE  MODERN  READER'S  BIBLE.  A  Series  of  Books  from  the 
Sacred  Scriptures  presented  in  Modern  Literary  Form.  The  Text 
is  that  of  the  Revised  Version.  It  is  used  by  special  permission 
of  the  University  Presses  of  Oxford  and  Cambridge.  Edited  by 
R.  G.  MOULTON,  M.A.  Pott  8vo.  2s.  6d.  each  volume. 

HISTORY  SERIES,  6  volumes. — Genesis,  The  Exodus,  Deuteronomy, 
The  Judges,  The  Kings,  The  Chronicles. 

POETRY  SERIES,  3  volumes. — The  Psalms  and  Lamentations,  2  vols. 
Biblical  Idylls — Solomon's  Song,  Ruth,  Esther,  Tobit. 

WISDOM  SERIES,  4  volumes. — The  Proverbs,  Ecclesiasticus,  Ecclesiastes 
and  the  Wisdom  of  Solomon,  The  Book  of  Job. 

PROPHECY  SERIES,  4  volumes. — Isaiah,  Jeremiah,  Ezekiel,  Daniel. 

NEW  TESTAMENT  SERIES,  4  volumes. — St.  Matthew  and  St.  Mark  and 
the  General  Epistles ;  The  Gospel,  Epistles,  and  Revelation  of  St. 
John.  St.  Luke  and  St.  Paul,  2  vols. 

INTRODUCTORY  SERIES,  3  volumes. — Bible  Stories  (Old  Testament), 
Bible  Stories  (New  Testament),  Select  Masterpieces  of  Biblical 
Literature. 

INTRODUCTORY  SERIES.     Cheap  Editions,    is.  6d.  each.     Bible  Stones 

(Old  Testament),  Bible  Stories  (New  Testament). 

THE  MODERN  READER'S  BIBLE.  The  Books  of  the  Bible  with 
Three  Books  of  the  Apocrypha  presented  in  Modern  Literary 
Form.  Edited  by  R.  G.  MOULTON,  M.A.  In  one  vol.  Extra 
Crown  Svo.  Cloth,  los,  net.  Leather,  I2s.  6<1.  net. 

ST.  JAMES'S  GAZETTE.—"  While  the  sacred  text  has  in  no  way  been  tampered 
with,  the  books  are  presented  in  modern  literary  form,  and  are  furnished  with  an  intro 
duction  and  notes  by  Professor  Richard  G.  Moulton.  The  notes  are  scholarly,  and  of 
real  help  to  the  student." 

BIBLE  LESSONS.     By  Rev.  E.  A.  ABBOTT,  D.D.    Crown  Svo.     45.  6d. 
SIDE-LIGHTS  UPON  BIBLE  HISTORY.    By  Mrs.  SYDNEY  BUXTON. 
Illustrated.      Crown  Svo.      55. 


4  MACMILLAN  AND  CO.'S 

Biblical  History — continued. 

BIBLE    READINGS    SELECTED    FROM    THE    PENTATEUCH 

AND    THE    BOOK    OF    JOSHUA.      By  Rev.  J.   A.   CROSS. 

2nd  Edition.      Globe  8vo.      2s.  6d. 
CHILDREN'S     TREASURY     OF     BIBLE      STORIES.     By    Mrs. 

H.  GASKOIN.    Pott  8vo.     is.  each.     Part  I.  Old  Testament ;   II. 

New  Testament ;  III.  Three  Apostles. 

THE  NATIONS  AROUND  ISRAEL.    By  A.  KEARY.    Cr.  8vo.    35.  6d. 
VILLAGE  SERMONS.    By  Rev.  F.  J.  A.  HORT,  D.D.    8vo.    6s. 

This  Volume  contains  a  Series  of  Sermons  dealing  in  a  popular 

way  with  the  successive  Books  of  which  the  Bible  is  made  up. 

They  form  an  admirable  introduction  to  the  subject. 

SERMONS  ON  THE  BOOKS  OF  THE  BIBLE.  (Selected  from 
Village  Sermons.}  Crown  8vo.  33.  6d. 

POLITICS  AND  RELIGION  IN  ANCIENT  ISRAEL.  An  Intro 
duction  to  the  Study  of  the  Old  Testament.  By  the  Rev.  J.  C. 
TODD,  M.A.  Cantab.,  Canon  of  St.  Saviour's  Cathedral,  Natal. 
Crown  8vo.  6s. 

The  author  writes  from  the  standpoint  of  a  frank  acceptance  of  the 
results  of  Biblical  criticism,  and  the  necessity  of  restating  the  history  in  the 
light  of  modern  research.  His  chief  aim  is  to  assist  those  who  have  been 
placed  in  a  condition  of  uncertainty  by  the  results  of  criticism,  and  to 
bring  back  the  attention  of  intelligent  men  and  women  to  the  Scriptures 
as  a  source  of  spiritual  instruction.  Canon  Todd  in  his  work  has  assumed 
the  main  results  of  criticism,  and  while,  for  the  most  part,  he  has  avoided 
the  discussion  of  disputed  points,  he  has  in  some  details  advanced  views 
which  have  not  hitherto  been  suggested. 

CRITICAL    NOTES    ON    OLD    TESTAMENT    HISTORY.       The 

Traditions  of  Saul  and   David.     By  STANLEY  A.    COOK,  M.A. 

8vo.      2s.  6d.  net. 
A  COMMENTARY  ON  THE  HOLY  BIBLE.     In  I  vol.     By  Various 

Writers.      Edited  by  Rev.  JOHN  R.   DUMMELOW,   M.A.      8vo. 

7s.  6d.  net. 
HISTORY,  PROPHECY,  AND  THE  MONUMENTS  ;  OR,  ISRAEL 

AND  THE  NATIONS.      By  Prof.  J.  F.   M'CuRDY.     3  Vols. 

8vo.      Vol.   I.    To  the  Downfall  of  Samaria.      Vol.   II.    To   the 

Fall  of  Nineveh.     Vol.  III.   To  the  end  of  Exile  (completing  the 

work).      145.  net  each. 
A    CLASS-BOOK  OF    OLD   TESTAMENT    HISTORY.      By  Rev. 

Canon  MACLEAR.     With  Four  Maps.      Pott  8vo.     45.  6d. 

A  CLASS-BOOK  OF  NEW  TESTAMENT  HISTORY.  Includ 
ing  the  connection  of  the  Old  and  New  Testaments.  By  the  same. 
Pott  8vo.  55.  6d. 

A  SHILLING  BOOK  OF  OLD  TESTAMENT  HISTORY.  By 
the  same.  Pott  8vo.  is. 

A  SHILLING  BOOK  OF  NEW  TESTAMENT  HISTORY.  By 
the  same.  Pott  8vo.  is. 


THEOLOGICAL  CATALOGUE  5 

Biblical  History — continued. 

THE  BIBLE  FOR  HOME  READING.  Edited,  with  Comments  and 
Reflections  for  the  use  of  Jewish  Parents  and  Children,  by  C.  G. 

MONTEFIORE.      Part  I.    TO  THE  SECOND  VlSIT  OF  NfiHEMIAH  TO 

JERUSALEM.       2nd   Edition.      Extra  Crown   8vo.      43.    6d.   net. 

Part  II.   Containing  Selections   from  the  Wisdom  Literature,  the 

Prophets,    and     the     Psalter,     together    with    extracts    from    the 

Apocrypha.      Extra  Crown  8vo.      55.  6d.  net. 
VOCAL  AND  LITERARY  INTERPRETATION  OF  THE  BIBLE. 

By  S.  S.  CURRY,  Ph.D.     Introduction  by  FRANCIS  G.  PEAKODY, 

D.D.      Crown  8vo.      6s.  6<1.  net. 
INTERPRETATION    OF    THE    BIBLE.       A    Short     History.       By 

GEORGE  H.  GILBERT,  Ph.D.,  D.D.      Extra  crown  8vo.      5$.  net. 

THE   OLD   TESTAMENT 

SCRIPTURE  READINGS  FOR  SCHOOLS  AND  FAMILIES. 
By  C.  M.  YONGE.  Globe  8vo.  is.  6cl.  each  ;  also  with  comments, 
35.  6d.  each. — First  Series  :  GENESIS  TO  DEUTERONOMY. — Second 
Series:  JOSHUA  TO  SOLOMON. — Third  Series:  KINGS  AND  THE 
PROPHETS. — Fourth  Series  :  THE  GOSPEL  TIMES. — Fifth  Series  : 
APOSTOLIC  TIMES. 

THE  DIVINE  LIBRARY  OF  THE  OLD  TESTAMENT.  Its 
Origin,  Preservation,  Inspiration,  and  Permanent  Value.  By  the 
Very  Rev.  Dean  KIRKPATRICK,  B.D.  Crown  8vo.  33.  net. 

TIMES. — "An  eloquent  and  temperate  plea  for  the  critical  study  of  the  Scriptures. 

MANCHESTER  GUARDIAN.—"  An  excellent  introduction  to  the  modern  view 
of  the  Old  Testament.  .  .  .  The  learned  author  is  a  genuine  critic.  .  .  .  He  expounds 
clearly  what  has  been  recently  called  the  '  Analytic '  treatment  of  the  books  of  the  Old 
Testament,  and  generally  adopts  its  results.  .  .  .  The  volume  is  admirably  suited  to 
fulfil  its  purpose  of  familiarising  the  minds  of  earnest  Bible  readers  with  the  work  which 
Biblical  criticism  is  now  doing." 

THE   DOCTRINE   OF  THE   PROPHETS.      Warburtonian  Lectures 
1886-1890.      By  the  Very  Rev.  Dean  KIRKPATRICK,  B.D.      3rd 
Edition.      Crown  8vo.      6s. 
BOOKMAN'. — "As  a  summary  of  the  main  results  of  recent  investigation,  and  as  a 

thoughtful  appreciation  of  both  the  human  and  divine  sides  of  the  prophets'  work  and 

message,  it  is  worth  the  attention  of  all  Bible  students." 

THE  PATRIARCHS  AND  LAWGIVERS  OF  THE  OLD 
TESTAMENT.  By  FREDERICK  DENISON  MAURICE.  New 
Edition.  Crown  8vo.  33.  6cl. 

THE  PROPHETS  AND  KINGS  OF  THE  OLD  TESTAMENT. 
By  the  same.  New  Edition.  Crown  Svo.  33.  6d. 

THE  CANON  OF  THE  OLD  TESTAMENT.  An  Essay  on  the 
Growth  and  Formation  of  the  Hebrew  Canon  of  Scripture.  By  the 
Right  Rev.  H.  E.  RYLE,  Bishop  ofWinchester.  2nd  Ed.  Cr.  Svo.  6s. 

EXPOSITOR. — "  Scholars  are  indebted  to  Professor  Ryle  for  having  given  them  for 
the  first  time  a  complete  and  trustworthy  history  of  the  Old  Testament  Canon." 

EXPOSITORY  TIMES.— "He  rightly  claims  that  his  book  possesses  that  most 
English  of  virtues — it  may  be  read  throughout.  .  .  .  An  extensive  and  minute  research 
lies  concealed  under  a  most  fresh  and  flexible  English  style." 


6  MACMILLAN  AND  CO.'S 

The  Old  Testament — continued. 

THE  LAW  AND  THE  PROPHETS.  A  New  History  of  Israel  with 
special  reference  to  the  Revelation  of  Jehovah.  Translated  and 
Adapted  from  Prof.  WESTPHAL'S  "Jehovah."  By  CLEMENT  DU 
PONTET,  M.A.  8vo.  [In  the  press. 

THE  MYTHS  OF  ISRAEL.  THE  ANCIENT  BOOK  OF  GENESIS. 
WITH  ANALYSIS  AND  EXPLANATION  OF  ITS  COM- 
POSITION.  By  AMOS  KIDDER  FISKE,  Author  of  "  The  Jewish 
Scriptures,"  etc.  Crown  8vo.  6s. 

THE  EARLY  NARRATIVES  OF  GENESIS.  By  the  Right  Rev. 
H.  E.  RYLE,  Bishop  of  Winchester.  Cr.  8vo.  35.  net. 

PHILO  AND  HOLY  SCRIPTURE ;  OR,  THE  QUOTATIONS  OF 
PHILO  FROM  THE  BOOKS  OF  THE  OLD  TESTAMENT. 
With  Introduction  and  Notes  by  the  Right  Rev.  H.  E.  RYLE, 
Bishop  of  Winchester.  Cr.  8vo.  IDS.  net. 

In  the  present  work  the  attempt  has  been  made  to  collect,  arrange  in 
order,  and  for  the  first  time  print  in  full  all  the  actual  quotations  from  the 
books  of  the  Old  Testament  to  be  found  in  Philo's  writings,  and  a  few  of 
his  paraphrases.  For  the  purpose  of  giving  general  assistance  to  students 
Dr.  Ryle  has  added  footnotes,  dealing  principally  with  the  text  of  Philo's 
quotations  compared  with  that  of  the  Septuagint ;  and  in  the  introduction 
he  has  endeavoured  to  explain  Philo's  attitude  towards  Holy  Scripture, 
and  the  character  of  the  variations  of  his  text  from  that  of  the  Septuagint. 

TIMES. — "This  book  will  be  found  by  students  to  be  a  very  useful  supplement  and 
companion  to  the  learned  Dr.  Drummond's  important  work,  Philo  Judceus." 

The  Psalms— 

GOLDEN  TREASURY  PSALTER.  The  Student's  Edition. 
Being  an  Edition  with  briefer  Notes  of  "The  Psalms  Chrono 
logically  Arranged  by  Four  Friends."  Pott  8vo.  2s.  6d.  net. 

THE  PSALMS.  With  Introductions  and  Critical  Notes.  By  A.  C. 
JENNINGS,  M.A.,  and  W.  H.  LOWE,  M.A.  Vol.  II.  2nd 
Edition.  Crown  8vo.  IDS.  6d. 

THE  BOOK  OF  PSALMS.  Edited  with  Comments  and  Reflections 
for  the  Use  of  Jewish  Parents  and  Children.  By  C.  G.  MONTE- 
FIORE.  Crown  8vo.  is.  net. 

Isaiah — 

ISAIAH  XL.— LXVI.  With  the  Shorter  Prophecies  allied  to  it 
By  MATTHEW  ARNOLD.  With  Notes.  Crown  8vo.  55. 

A  BIBLE -READING  FOR  SCHOOLS.  The  Great  Prophecy  of 
Israel's  Restoration  (Isaiah  xl.-lxvi.)  Arranged  and  Edited  for 
Young  Learners.  By  the  same.  4th  Edition.  Pott  8vo.  is. 

Zechariah — 

THE  HEBREW  STUDENT'S  COMMENTARY  ON  ZECH 
ARIAH,  Hebrew  and  LXX.  By  W.  H.  LOWE,  M.A.  8vo. 
IDS.  6d. 


THEOLOGICAL  CATALOGUE  7 

THE    NEW   TESTAMENT 

THE  AKHMIM  FRAGMENT  OF  THE  APOCRYPHAL 
GOSPEL  OF  ST.  PETER.  By  H.  E.  SWETE,  D.D.  8vo.  55.  net. 

THE  HOLY  SPIRIT  IN  THE  NEW  TESTAMENT.  By 
H.  B.  SWETE,  D.D.  Svo.  \Inthcpress. 

THE  PROGRESS  OF  DOCTRINE  IN  THE  NEW  TESTA 
MENT  :  The  Bampton  Lectures,  1864.  By  Canon  THOMAS 
DEHANY  BERNARD,  M.A.  Fifth  Edition.  Crown  Svo.  6s. 

HANDBOOK  TO  THE  TEXTUAL  CRITICISM  OF  NEW 
TESTAMENT.  By  F.  G.  KENYON,  D.Litt.,  Assistant  Keeper 
of  Manuscripts  in  the  British  Museum.  Svo.  IDS,  net. 

THE  NEW  TESTAMENT  IN  THE  CHRISTIAN  CHURCH. 
Eight  Lectures.  By  Professor  E.  C.  MOORE  of  Harvard  University. 
Crown  Svo.  6s.  6d.  net. 

THE  MESSAGES  OF  THE  BOOKS.  Being  Discourses  and  Notes 
on  the  Books  of  the  New  Testament.  By  Dean  FARRAR.  Svo.  145. 

ON  A  FRESH  REVISION  OF  THE  ENGLISH  NEW  TESTA 
MENT.  With  an  Appendix  on  the  last  Petition  of  the  Lord's 
Prayer.  By  Bishop  LIGHTFOOT.  Crown  Svo.  75.  6d. 

DISSERTATIONS  ON  THE  APOSTOLIC  AGE.  By  Bishop 
LIGHTFOOT.  Svo.  145. 

BIBLICAL  ESSAYS.     By  Bishop  LIGHTFOOT.     Svo.      I2s. 

THE  UNITY  OF  THE  NEW  TESTAMENT.  By  F.  D.  MAURICE. 
2nd  Edition.  2  vols.  Crown  Svo.  125. 

A  GENERAL  SURVEY  OF  THE  HISTORY  OF  THE  CANON 
OF  THE  NEW  TESTAMENT  DURING  THE  FIRST  FOUR 
CENTURIES.  By  Right  Rev.  Bishop  WESTCOTT.  7th  Edition. 
Crown  Svo.  IDS.  6d. 

THE  STUDENT'S  LIFE  OF  JESUS.  By  G.  II.  GILBERT,  Ph.D. 
Crown  Svo.  55.  net. 

THE  STUDENT'S  LIFE  OF  PAUL.  By  G.  H.  GILBERT,  Ph.D. 
Crown  Svo.  ^s.  net. 

THE  REVELATION  OF  JESUS  :  A  Study  of  the  Primary  Sources 
of  Christianity.  By  G.  H.  GILBERT,  Ph.D.  Crown  Svo.  5s.net. 

THE  FIRST  INTERPRETERS  OF  JESUS.  By  G.  H.  GILBERT, 
Ph.D.  Crown  Svo.  55.  net. 

NEW     TESTAMENT     HANDBOOKS.        Edited     by    SIIAILER 
MATHEWS,  Professor  of  New  Test.  Hist,  at  the  University  of  Chicago. 
A  HISTORY  OF  NEW  TESTAMENT  TIMES  IN  PALES 
TINE  (175  B.c.-7o  A. D.).      By  SHAILER   MATHEWS,  A.M. 
Crown  Svo.      45.  6d.  net. 

A  HISTORY  OF  THE  TEXTUAL  CRITICISM  OF  THE 
NEW  TESTAMENT.  By  MARVIN  R.  VINCENT,  D.D. 
Crown  Svo.  45.  6d.  net. 

THE  BIBLICAL  THEOLOGY  OF  THE  NEW  TESTA 
MENT.  By  EZRA  P.  GOULD,  D.D.  Crown  Svo.  45.  6d.  net. 


8  MACMILLAN  AND  CO.'S 

The  New  Testament — continued. 

A    HISTORY   OF   THE   HIGHER    CRITICISM    OF    THE 
NEW  TESTAMENT.     By  Prof.  H.  S.  NASH.     45.  6d.  net. 

AN  INTRODUCTION  TO  THE  NEW  TESTAMENT.      By 
B.  W.  BACON,  D.D.     Crown  8vo.     45.  6d.  net. 

THE   TEACHING    OF  JESUS.     By   G.    B.    STEVENS,    D.D. 

Crown  Svo.     45.  6d.  net. 

THE  NEW  TESTAMENT  IN  THE  ORIGINAL  GREEK.  The 
Text  revised  by  Bishop  WESTCOTT,  D.D.,  and  Prof.  F.  J.  A. 
HORT,  D.D.  2  vols.  Crown  Svo.  IDS.  6d.  each.— Vol.  I. 
Text ;  II.  Introduction  and  Appendix. 

Library  Edition.    Svo.     IDS.  net.      \Text  in  Macmillan  Greek  Type. 
School  Edition.      I2mo,   cloth,   45.   6d. ;   roan,    55.  6d.  ;    morocco, 

6s.  6d.  ;  India  Paper  Edition,  limp  calf,  7sf  6d.  net. 
Writing  Paper  Edition  for  Marginal  Notes,  Svo,  5s.  net. 

GREEK-ENGLISH  LEXICON  TO  THE  NEW  TESTAMENT. 
By  W.  J.  HICKIE,  M.A.  Pott  Svo.  33. 

ACADEMY. — "We  can  cordially  recommend  this  as  a  very  handy  little  volume 
compiled  on  sound  principles." 

GRAMMAR   OF   NEW   TESTAMENT   GREEK.      By   Prof.   F. 
BLASS,  University  of  Halle.     Auth.  English  Trans.    Svo.     153.  net. 
TIMES. — "Will  probably  become  the  standard  book  of  reference  for  those  students 
who  enter  upon  minute  grammatical  study  of  the  language  of  the  New  Testament." 

THE  GOSPELS— 

THE  SYRO-LATIN  TEXT  OF  THE  GOSPELS.     By  FREDERIC 

HENRY  CHASE,  D.D.     Svo.     73.  6d.  net. 

The  sequel  of  an  essay  by  Dr.  Chase  on  the  old  Syriac  element  in  the 
text  of  Codex  Bezae. 

TIMES. — "An  important  and  scholarly  contribution  to  New  Testament  criticism." 
SYNOPTICON  :  An  Exposition  of  the  Common  Matter  of  the  Synop 
tic  Gospels.     By  W.  G.  RUSHBROOKE.      Printed  in  Colours.      410. 
353.  net.      Indispensable  to  a  Theological  Student. 

A  SYNOPSIS  OF  THE  GOSPELS  IN  GREEK.  With  various 
Readings  and  Critical  Notes.  By  the  Rev.  ARTHUR  WRIGHT, 
B.D.,  Vice-President  of  Queens'  College,  Cambridge.  Third 
Edition,  Revised.  Demy  4to.  IDS.  net. 

THE  COMPOSITION  OF  THE  FOUR  GOSPELS.  By  Rev. 
ARTHUR  WRIGHT.  Crown  Svo.  55. 

CAMBRIDGE  REVIEW.— "  The  wonderful  force  and  freshness  which  we  find  on 
every  page  of  the  book.  There  is  no  sign  of  hastiness.  All  seems  to  be  the  outcome  of 
years  of  reverent  thought,  now  brought  to  light  in  the  clearest,  most  telling  way.  .  .  . 
The  book  will  hardly  go  unchallenged  by  the  different  schools  of  thought,  but  all  will 
agree  in  gratitude  at  least  for  its  vigour  and  reality." 

INTRODUCTION  TO  THE  STUDY  OF  THE  FOUR  GOSPELS. 

By  Right  Rev.  Bishop  WESTCOTT.     8th  Ed.     Cr.  Svo.     IDS.  6d. 

FOUR  LECTURES  ON  THE  EARLY  HISTORY  OF  THE 
GOSPELS.  By  the  Rev.  J.  H.  WILKINSON,  M.A.,  Rector  of 
Stock  Gaylard,  Dorset.  Crown  Svo.  35.  net. 


THEOLOGICAL  CATALOGUE  9 

The  Gospels — continued. 

THE  LEADING  IDEAS  OF  THE  GOSPELS.  By  W.  ALEX 
ANDER,  D.D.  Oxon.,  LL.D.  Dublin,  D.C.L.  Oxon.,  Archbishop  of 
Armagh,  and  Lord  Primate  of  All  Ireland.  New  Edition,  Revised 
and  Enlarged.  Crown  8vo.  6s. 

TWO  LECTURES  ON  THE  GOSPELS.  By  F.  CRAWFORD 
BURKITT,  M.A.  Crown  8vo.  2s.  6d.  net. 

Gospel  of  St.  Matthew— 

THE  GOSPEL  ACCORDING  TO  ST.  MATTHEW.  Greek  Text 
as  Revised  by  Bishop  WESTCOTT  and  Dr.  HORT.  With  Intro 
duction  and  Notes  by  Rev.  A.  SLOMAN,  M.A.  Fcap.  8vo.  2s.  6d. 

MANCHESTER  GUARDIAN.—11  It  is  sound  and  helpful,  and  the  brief  introduc 
tion  on  Hellenistic  Greek  is  particularly  good." 

Gospel  of  St.  Mark— 

THE    GREEK    TEXT.       With    Introduction,   Notes,   and    Indices. 
By  Rev.    H.    B.    SWETE,    D.D.,    Regius    Professor    of   Divinity 
in  the  University  of  Cambridge.      2nd  Edition.      8vo.      153. 
TIMES. — "A  learned  and  scholarly  performance,  up  to  date  with  the  most  recent 
advances  in  New  Testament  criticism." 

THE  EARLIEST  GOSPEL.  A  Historico-Critical  Commentary  on 
the  Gospel  according  to  St.  Mark,  with  Text,  Translation,  and  In 
troduction.  By  ALLAN  MENZIES,  Professor  of  Divinity  and  Biblical 
Criticism,  St.  Mary's  College,  St.  Andrews.  Svo.  8s.  6d.  net. 

Gospel  of  St.  Luke— 

THE  GOSPEL  ACCORDING  TO  ST.  LUKE.  The  Greek  Text 
as  Revised  by  Bishop  WTESTCOTT  and  Dr.  HORT.  W7ith  Introduction 
and  Notes  by  Rev.  J.  BOND,  M.A.  Fcap.  Svo.  2s.  6d. 

GLASGOW  HERALD. — "The  notes  are  short  and  crisp— suggestive  rather  than 
exhaustive." 

THE  GOSPEL  OF  THE  KINGDOM  OF  HEAVEN.  A  Course 
of  Lectures  on  the  Gospel  of  St.  Luke.  By  F.  D.  MAURICE. 
Crown  Svo.  33.  6d. 

THE  GOSPEL  ACCORDING  TO  ST.  LUKE  IN  GREEK, 
AFTER  THE  WESTCOTT  AND  HORT  TEXT.  Edited, 
with  Parallels,  Illustrations,  Various  Readings,  and  Notes,  by  the 
Rev.  ARTHUR  WRIGHT,  M.A.  Demy  4to.  7s.  6d.  net. 

Gospel  of  St.  John — 

THE  CENTRAL  TEACHING  OF  CHRIST.  Being  a  Study  and 
Exposition  of  St.  John,  Chapters  XIII.  to  XVII.  By  Rev.  CANON 
BERNARD,  M.A.  Crown  Svo.  75.  6d. 

EXPOSITOR  Y  TIMES. — "  Quite  recently  we  have  had  an  exposition  by  him  whom 
many  call  the  greatest  expositor  living.  But  Canon  Bernard's  work  is  still  the  work  that 
will  help  the  preacher  most." 

THE  GOSPEL  OF  ST.  JOHN.    By  F.  D.  MAURICE.    Cr.Svo.    35.  6d. 


io  MACMILLAN  AND  CO.'S 

THE  ACTS  OF  THE  APOSTLES. 

ADDRESSES  ON  THE  ACTS  OF  THE  APOSTLES.  By 
the  late  ARCHBISHOP  BENSON.  With  an  Introduction  by 
ADELINE,  DUCHESS  OF  BEDFORD.  Super  Royal  8vo.  2 is.  net. 

THE  CREDIBILITY  OF  THE  BOOK  OF  THE  ACTS  OF 
THE  APOSTLES.  Being  the  Hulsean  Lectures  for  1900-1. 
By  F.  H.  CHASE,  D.D.  Crown  8vo.  6s. 

THE  OLD  SYRIAC  ELEMENT  IN  THE  TEXT  OF  THE  CODEX 
BEZAE.  By  F.  H.  CHASE,  D.D.  8vo.  7s.  6d.  net. 

THE  ACTS  OF  THE  APOSTLES  IN  GREEK  AND  ENGLISH. 
With  Notes  by  Rev.  F.  RENDAI.L,  M.A.  Cr.  8vo.  6s. 

SATURDAY  REVIEW.— "Mr.  Kendall  has  given  us  a  very  useful  as  well  as  a 
very  scholarly  book." 

MANCHESTER  GUARDIAN.—"  Mr.  Kendall  is_a  careful  scholar  and  a  thought 
ful  writer,  and  the  student  may  learn  a  good  deal  from  his  commentary." 

THE  ACTS  OF  THE  APOSTLES.  By  F.  D.  MAURICE.  Cr. 
8vo.  33.  6d. 

THE  ACTS  OF  THE  APOSTLES.  Being  the  Greek  Text  as 
Revised  by  Bishop  WESTCOTT  and  Dr.  HORT.  With  Explanatory 
Notes  by  T.  E.  PAGE,  M.A.  Fcap.  8vo.  35.  6d. 

ACTS  OF  THE  APOSTLES.  The  Authorised  Version,  with  Intro 
duction  and  Notes,  by  T.  E.  PAGE,  M.A.,  and  Rev.  A.  S. 
WALPOLE,  M.A.  Fcap.  8vo.  2s.  6d. 

THE  CHURCH  OF  THE  FIRST  DAYS.  THE  CHURCH  OF 
JERUSALEM.  THE  CHURCH  OF  THE  GENTILES.  THE  CHURCH 
OF  THE  WORLD.  Lectures  on  the  Acts  of  the  Apostles.  By 
Very  Rev.  C.  J.  VAUGHAN.  Crown  8vo.  IDS.  6d. 

THE  EPISTLES— The  Epistles  of  St.  Paul— 

ST.  PAUL'S  EPISTLE  TO  THE  ROMANS.  The  Greek  Text, 
with  English  Notes.  By  Very  Rev.  C.  J.  VAUGHAN.  7th  Edition. 
Crown  8vo.  73.  6d. 

ST.  PAUL'S  EPISTLE  TO  THE  ROMANS.  A  New  Transla 
tion  by  Rev.  W.  G.  RUTHERFORD.  Svo.  35.  6d.  net. 

PILOT. — "Small  as  the  volume  is,  it  has  very  much  to  say,  not  only  to  professed 
students  of  the  New  Testament,  but  also  to  the  ordinary  reader  of  the  Bible.  .  .  .  The 
layman  who  buys  the  book  will  be  grateful  to  one  who  helps  him  to  realise  that  this  per 
plexing  Epistle  '  was  once  a  plain  letter  concerned  with  a  theme  which  plain  men  might 

11  PROLEGOMENA   TO   ST.   PAUL'S    EPISTLES   TO   THE 

ROMANS  AND  THE  EPHESIANS.     By  Rev.  F.  J.  A.  HORT. 
Crown  Svo.     6s. 

TIMES. — "  Will  be  welcomed  by  all  theologians  as  '  an  invaluable  contribution  to  the 
study  of  those  Epistles '  as  the  editor  of  the  volume  justly  calls  it." 

DAILY  CHRONICLE.— "The  lectures  are  an  important  contribution  to  the  study 
of  the  famous  Epistles  of  which  they  treat." 

ST.   PAUL'S  EPISTLE  TO  THE  GALATIANS.      An  Essay  on 

its  Destination  and  Date.     By  E.    H.  ASKWITH,   D.D.      Crown 

Svo.      35.  6d.  net. 
ST.    PAUL'S    EPISTLE    TO    THE    GALATIANS.     A    Revised 

Text,    with  Introduction,    Notes,  and    Dissertations.      By    Bishop 

LIGHTFOOT.      loth  Edition.      Svo.      125. 


THEOLOGICAL  CATALOGUE  11 

The  Epistles  of  St.  Paul — continued. 

SAINT  PAUL'S  EPISTLE  TO  THE  EPHESIANS.  The  Greek 
Text  with  Notes  and  Addenda.  By  the  late  BROOKE  Foss  WEST- 
COTT,  D.D.,  D.C.L.,  Lord  Bishop  of  Durham.  8vo.  IDS.  6d. 

ST.  PAUL'S  EPISTLE  TO  THE  EPHESIANS.  A  Revised 
Text  and  Translation,  with  Exposition  and  Notes.  By  J.  ARMITAGE 
ROBINSON,  D.D.,  Dean  of  Westminster.  2nd  Edition.  8vo.  125. 

GUARDIAN. — "Although  we  have  some  good  commentaries  on  Ephesians,  ...  no 
one  who  has  studied  this  Epistle  would  say  that  there  was  no  need  for  further  light  and 
leading  ;  and  the  present  volume  covers  a  good  deal  of  ground  which  has  not  been 
covered,  or  not  nearly  so  well  covered,  before." 

CHURCH  TIMES.  —  "We  have  no  hesitation  in  saying  that  this  volume  will  at 
once  take  its  place  as  the  standard  commentary  upon  the  Epistle  to  the  Ephesians.  .  .  . 
We  earnestly  beg  the  clergy  and  intelligent  laity  to  read  and  ponder  over  this  most 
inspiring  volume." 

ST.  PAUL'S  EPISTLE  TO  THE  EPHESIANS.  An  Exposition. 
By  J.  ARMITAGE  ROHIXSON,  D.D.  Crown  8vo.  2s.  6d.  net. 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  A  Revised 
Text,  with  Introduction,  Notes,  and  Dissertations.  By  Bishop 
LIGHTFOOT.  9th  Edition.  8vo.  I2s. 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  With  transla 
tion,  Paraphrase,  and  Notes  for  English  Readers.  By  Very  Rev. 
C.  J.  VAUGHAN.  Crown  8vo.  55. 

ST.  PAUL'S  EPISTLES  TO  THE  COLOSSIANS  AND  TO 
PHILEMON.  A  Revised  Text,  with  Introductions,  etc.  By 
Bishop  LIGHTFOOT.  9th  Edition.  8vo.  125. 

THE  EPISTLE  TO  THE  COLOSSIANS.  Analysis  and  Ex 
amination  Notes.  By  Rev.  G.  W.  GARROD.  Crown  8vo.  35.  net. 

AN  INTRODUCTION  TO  THE  THESSALONIAN  EPISTLES. 

By  E.  H.  ASKWITH,  D.D.,  Chaplain  of  Trinity  College,  Cambridge. 

Crown  8vo.      43.  net. 
ST.    PAUL'S   EPISTLES  TO  THE  THESSALONIANS.       The 

Greek  Text,  with  Introduction  and  Notes  by  GEORGE  MILLIGAN, 

D.D.      8vo.      I2s. 

GUA  K  I~>IAN. — "  It  is  thorough  and  scholarly,  and  the  reader,  whether  or  no  he  agrees 
with  all  the  conclusions  reached,  will  find  all  the  material  that  is  necessary  for  forming  a 
reasonable  opinion  for  himself." 

ST.  PAUL'S  EPISTLES  TO  THE  THESSALONIANS  AND 
TO  THE  CORINTHIANS.  A  New  Translation  by  Rev.  W. 
G.  RUTHERFORD.  8vo.  3s.  6d.  net. 

GUARDIAN. — "  Those  who  can  compare  it  not  only  with  other  English  Versions, 
but  with  the  Greek,  will  find  that  it  is  an  illuminating  paraphrase,  and  will  often  be 
charmed  by  its  felicitous  renderings." 

THE  FIRST  EPISTLE  TO  THE  TFIESSALONIANS.  With 
Analysis  and  Notes  by  the  Rev.  G.  W.  GARROD,  B.A.  Crown 
8vo.  2s.  6d.  net. 

THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.  With 
Analysis  and  Notes  by  Rev.  G.  W.  GARROD.  Cr.  8vo.  2s.  6d.  net. 


12  MACMILLAN   AND  CO.'S 

The  Epistles  of  St.  Paul — continued. 

THE  EPISTLES  OK  ST.  PAUL.  For  English  Readers.  Part  I.  con 
taining  the  First  Epistle  to  the  Thessalonians.  By  Very  Rev.  C. 
J.  VAUGHAN.  2nd  Edition.  8vo.  Sewed,  is.  6d. 

NOTES  ON  EPISTLES  OF  ST.  PAUL  FROM  UNPUBLISHED 
COMMENTARIES.  By  Bishop  LIGHTFOOT,  D.D.  Second 
Edition.  8vo.  I2s. 

THE  LETTERS  OF  ST.  PAUL  TO  SEVEN  CHURCHES 
AND  THREE  FRIENDS.  With  the  Letter  to  the  Hebrews. 
Translated  by  ARTHUR  S.  WAY,  D. Litt.  Second  Edition. 
Crown  8vo.  55.  net. 

ANALYSIS   OF  CERTAIN  OF  ST.    PAUL'S  EPISTLES.      Re 
printed  from  Bishop  LIGHTFOOT'S  Commentaries.      With  Preface 
by  the  LORD  BISHOP  OF  DURHAM.      Fcap.  8vo.      is.  net. 
The  Epistles  of  St.  Peter— 

THE  FIRST  EPISTLE  OF  ST.  PETER,  I.  i  to  II.  17.  The  Greek 
Text,  with  Introductory  Lecture,  Commentary,  and  additional 
Notes.  By  the  late  F.  J.  A.  HORT,  D.D.,D.C.L.,LL.D.  Svo.  6s. 

THE  FIRST  EPISTLE  OF  ST.  PETER  (Greek  Text).  By 
Canon  J.  HOWARD  B.  MASTERMAN.  Crown  Svo.  35.  6d.  net. 

The  Epistle  of  St.  Jude  and  the  Second  Epistle  of  St.  Peter— 

THE  EPISTLE  OF  ST.  JUDE  AND  THE  SECOND  EPISTLE 
OF  ST.  PETER.  Greek  Text,  with  Introduction,  Notes,  and 
Comments.  By  JOSEPH  B.  MAYOR,  M.A.,  Litt.  I).  Svo.  145.  net. 

NATION. — "An  edition  which  will  rank  for  many  years  as  the  most  generous  and 
probably  the  most  competent  in  existence  .  .  .  For  its  excellence  the  scholar  will  seek 
in  vain  elsewhere." 

The  Epistle  of  St.  James— 

THE  EPISTLE  OF  ST.  JAMES.  The  Greek  Text,  with  Intro 
duction  and  Commentary.  By  the  late  F.  J.  A.  HORT,  D.D. 
Svo.  [///  the  press. 

THE  EPISTLE  OF  ST.  JAMES.  The  Greek  Text,  with  Intro 
duction  and  Notes.  By  Rev.  JOSEPH  B.  MAYOR,  M.A.  2nd 
Edition.  Svo.  143.  net. 

The  Epistles  of  St.  John— 

THE  EPISTLES  OF  ST.  JOHN.      By  F.  D.  MAURICE.      Crown 

Svo.      35.  6d. 
THE  EPISTLES  OF  ST.  JOHN.     The  Greek  Text,  with  Notes. 

By  Right  Rev.  Bishop  WESTCOTT.      4th  Edition.      Svo.     125.  6d. 

GUARDIAN. — "  It  contains  a  new  or  rather  revised  text,  with  careful  critical  remarks 
and  helps  ;  very  copious  footnotes  on  the  text  ;  and  after  each  of  the  chapters, 
longer  and  more  elaborate  notes  in  treatment  of  leading  or  difficult  questions,  whether  in 
respect  of  reading  or  theology.  .  .  .  Dr.  Westcott  has  accumulated  round  them  so  much 
matter  that,  if  not  new,  was  forgotten,  or  generally  unobserved,  and  has  thrown  so  much 
light  upon  their  language,  theology,  and  characteristics.  .  .  .  The  notes,  critical, 
illustrative,  and  exegetical,  which  are  given  beneath  the  text,  are  extraordinarily  full  and 
careful.  .  .  .  They  exhibit  the  same  minute  analysis  of  every  phrase  and  word,  the  same 
scrupulous  weighing  of  every  inflection  and  variation  that  characterised  Dr.  Westcott's 
commentary  on  the  Gospel.  .  .  .  There  is  scarcely  a  syllable  throughout  the  Epistles 
which  is  dismissed  without  having  undergone  the  most  anxious  interrogation." 


THEOLOGICAL  CATALOGUE  13 

The  Epistle  to  the  Hebrews— 

THE  EPISTLE  TO  THE  HEBREWS  IN  GREEK  AND 
ENGLISH.  With  Notes.  By  Rev.  F.  RENDALL.  Cr.  8vo.  6s. 

THE  EPISTLE  TO  THE  HEBREWS.  English  Text,  with  Com 
mentary.  By  the  same.  Crown  8vo.  75.  6d. 

THE  EPISTLE  TO  THE  HEBREWS.  With  Notes.  By  Very 
Rev.  C.  J.  VAUGHAN.  Crown  8vo.  75.  6d. 

TIMES. — "The  name  and  reputation  of  the  Dean  of  Llandaff  are  a  better  recom 
mendation  than  we  can  give  of  the  Epistle  to  the  Hebrews,  the  Greek  text,  with  notes  ; 
an  edition  which  represents  the  results  of  more  than  thirty  years'  experience  in  the  training 
of  students  for  ordination." 

THE  EPISTLE  TO  THE  HEBREWS.  The  Greek  Text,  with 
Notes  and  Essays.  By  Right  Rev.  Bishop  WESTCOTT.  8vo.  145. 

GUARDIAN. — "  In  form  this  is  a  companion  volume  to  that  upon  the  Epistles  of  St. 
John.  The  type  is  excellent,  the  printing  careful,  the  index  thorough  ;  and  the  volume 
contains  a  full  introduction,  followed  by  the  Greek  text,  with  a  running  commentary,  and 
a  number  of  additional  notes  on  verbal  and  doctrinal  points  which  needed  fuller  discus 
sion.  .  .  .  His  conception  of  inspiration  is  further  illustrated  by  the  treatment  of  the  Old 
Testament  in  the  Epistle,  and  the  additional  notes  that  bear  on  this  point  deserve  very 
careful  study.  The  spirit  in  which  the  student  should  approach  the  perplexing  questions 
of  Old  Testament  criticism  could  not  be  better  described  than  it  is  in  the  last  essay." 

The  Book  of  Revelations — 

THE  APOCALYPSE  OF  ST.  JOHN.  The  Greek  Text,  with 
Introduction,  Notes,  and  Indices.  By  the  Rev.  Professor  H.  B. 
SWETE,  D.D.  Third  Edition.  8vo.  155. 

CHURCH  TIMES.—"  We  may  at  once  say  that  no  student  of  the  Apocalypse  will 
in  the  future  be  able  to  do  without  it.  Dr.  Swete's  treatm_ent  is  exhaustive  and 
impartial,  his  personal  modesty  with  regard  to  expressions  of  opinion  is  great,  while  his 
knowledge  is  wide  and  varied,  and  his  method  is  characterised  by  intense  reverence.  .  .  . 
The  commentary  is  a  model  of  painstaking  care  and  thought,  and  particularly  strong  on 
its  linguistic  side." 

THE  APOCALYPSE  OF  ST.  JOHN.  I. -HI.  The  Greek  Text, 
with  Introduction,  Commentary,  and  Additional  Notes.  By  the 
late  F.  J.  A.  HCRT,  D.D.  Svo.  5*. 

C.UARDIAN.—  '-  It  is  rich  in  thought  and  learning  and  critical  skill,  and  it  is  worthy 
of  all  the  praise  that  Dr.  Sanday  bestows  on  it  in  the  Preface  which  he  has  supplied." 

THE  APOCALYPSE.  A  Study.  By  ARCHBISHOP  BENSON. 
Svo.  8s.  6d.  net. 

DISCUSSIONS    ON    THE    APOCALYPSE.       By   Rev.    I'rof.  W. 

Mn.i.ir.AN.      Crown  Svo.      53. 
LECTURES  ON  THE  REVELATION  OF  ST.  JOHN.      By  Very 

Rev.  C.  J.  VAUGHAN.      5th  Edition.      Crown  Svo.      IDS.  6d. 


THE  BIBLE  WORD-BOOK.      By  W.   ALDIS  WRIGHT,   Litt.D., 
LL.  D.      2nd  Edition,      Crown  Svo.      7s-  6d. 
C 


14  MACMILLAN  AND  CO.'S 

Cbristian  Cburcb,  Ibiston?  of  tbe 

Bury  (Professor  J.  B.)—  THE  LIFE  OF  ST.  PATRICK,  AND 

HIS   PLACE  IN  HISTORY.      8vo.      I2s.  net. 
Cheetham  (Archdeacon).—  A  HISTORY  OF  THE  CHRISTIAN 

CHURCH  DURING  THE  FIRST  SIX  CENTURIES.      Cr. 

8vo.      i  os.  6d. 
A  HISTORY  OF  THE  CHRISTIAN  CHURCH   SINCE   THE 

REFORMATION.      Crown  8vo.      IDS.  6cl. 
Gwatkin(H.  M.)— SELECTIONS  FROM  EARLY  WRITERS 

Illustrative  of  Church  History  to  the  Time  of  Constantine.      2nd 

Edition.      Revised  and  Enlarged.      Cr.  8vo.      43.  6d.  net. 

To  this  edition  have  been  prefixed  short  accounts  of  the  writers 

from  whom  the  passages  are  selected. 

EARLY  CHURCH   HISTORY  (TO  A.D.  313).      2  vols.     8vo. 
Hardwick  (Archdeacon).— A  HISTORY  OF  THE  CHRISTIAN 

CHURCH.  Middle  Age.  Ed.  by  Bishop  STUBBS.  Cr.  Svo.   IDS.  6d. 
A  HISTORY  OF  THE  CHRISTIAN  CHURCH  DURING  THE 

REFORMATION.   Revised  by  Bishop  STUBBS.  Cr.  Svo.    IDS.  6d. 
Hort    (Dr.    F.    J.    A.)  — TWO     DISSERTATIONS.        I.     On 

MONOFENHS  9EOS  in    Scripture   and    Tradition.       II.    On  the 

"  Constantinopolitan "    Creed    and    other    Eastern    Creeds    of  the 

Fourth   Century.     Svo.      Js.  6d. 

JUDAISTIC  CHRISTIANITY.      Crown  Svo.      6s. 
THE  CHRISTIAN   ECCLESIA.       A  Course  of  Lectures   on   the 

Early  History  and   Early  Conceptions  of  the  Ecclesia,  and   Four 

Sermons.      Crown  Svo.      6s. 
Kriiger    (Dr.     G.)— HISTORY     OF     EARLY     CHRISTIAN 

LITERATURE  IN  THE  FIRST  THREE  CENTURIES.    Cr. 

Svo.      8s.  6d.  net. 
Lea  (Dr.  Henry  C.)— A  HISTORY   OF   THE  INQUISITION 

OF  SPAIN.      In  4  volumes.      Svo.      los.  6d.  net  each. 
THE   INQUISITION    IN   THE   SPANISH   DEPENDENCIES  : 

SICILY  —  NAPLES  —  SARDINIA  —  MILAN  —  THE  CAN 
ARIES  —  MEXICO  —  PERU  —  NEW    GRANADA.        Svo. 

I  os.  6d.  net. 
HISTORY  OF  THE  INQUISITION  OF  TPIE  MIDDLE  AGES. 

3  vols.      Svo.      3i.s.  6d.  net. 
Lowrie  (W.)— CHRISTIAN    ART    AND    ARCHEOLOGY: 

A  HANDBOOK  TO  THE  MONUMENTS  OF  THE  EARLY 

CHURCH.     Crown  Svo.      IDS.  6d. 
Sohm     (Prof.)  — OUTLINES     OF     CHURCH      HISTORY. 

Translated  by  Miss  MAY  SINCLAIR.      With  a  Preface  by  Prof.  H. 

M.  GWATKIN,  M.A.      Crown  Svo.      35.  6d. 
Vaughan  (Very  Rev.  C.  J.)— THE  CHURCH  OF  THE  FIRST 

DAYS.     THE  CHURCH  OF  JERUSALEM.     THE  CHURCH  OF  THE 

GENTILES.    THE  CHURCH  OF  THE  WORLD.    Crown  Svo.    IDS.  6d. 


THEOLOGICAL  CATALOGUE  15 

Westcott  (Bishop).  —  THE  TWO  EMPIRES  :  THE  CHURCH 
AND  THE  WORLD.  Being  Lectures  on  Early  Church  History. 
Crown  8vo.  [/;/  ike  press. 


Cburcb  of 

Catechism  of— 

CATECHISM    AND    CONFIRMATION.       By    Rev.    J.    C.    P. 

ALUOUS.      Pott  8vo.      is.  net. 
THOSE  HOLY  MYSTERIES.      By  Rev.  J.  C.  P.  ALDOUS.      Pott 

8vo.      is.  net. 
A  CLASS-BOOK  OF  THE  CATECHISM   OF  THE  CHURCH 

OF  ENGLAND.      By  Rev.  Canon  MACLEAR.     Pott  8vo.      is.  6d. 
A    FIRST    CLASS-BOOK    OF    THE    CATECHISM    OF   THE 

CHURCH   OF   ENGLAND,    with    Scripture   Proofs   for  Junior 

Classes  and  Schools.      By  the  same.      Pott  8vo.      6d. 
THE    ORDER   OF  CONFIRMATION,   with    Prayers   and  Devo 

tions.      By  the  Rev.  Canon  MACLEAR.      321110.      6d. 
NOTES    FOR    LECTURES    ON    CONFIRMATION.       By    the 

Rev.  C.  J.  VAUGHAN,  D.D.     Pott  8vo.      is.  6d. 
THE    BAPTISMAL    OFFICE    AND    THE  ORDER    OF    CON 

FIRMATION.      By  the  Rev.  F.  PROCTER  and  the  Rev.  CANON 

MACLEAR.     Pott  8vo.     6d. 

Disestablishment  — 

DISESTABLISHMENT   AND   DISENDOWMENT.       What    are 

they?     By  E.  A.  FREEMAN.      Crown  8vo.      Sewed,  6d. 
A  DEFENCE  OF  THE   CHURCH   OF   ENGLAND  AGAINST 

DISESTABLISHMENT.     By  ROUNDELL,  EARL  OF  SELBORNE. 

Crown  8vo.      2s.  6d. 
A  HANDBOOK   ON  WELSH  CHURCH   DEFENCE.      By   the 

Bishop  of  ST.  ASAPH.      3rd  Edition.      Fcap.  8vo.      Sewed,  6d. 

Dissent  in  its  Relation  to  — 

DISSENT  IN  ITS  RELATION  TO  THE  CHURCH  OF  ENG 
LAND.  By  Rev.  G.  H.  CURTEIS.  Bampton  Lectures  for  1871. 
Crown  8vo.  7s-  6d. 

History  of— 

HISTORY  OF  THE  ENGLISH  CHURCH.  Edited  by  the  late 
DEAN  STEPHENS  and  the  Rev.  W.  HUNT,  D.Litt.  In  Nine 
Volumes.  Crown  8vo. 

Vol.  I.  HISTORY  OF  THE  CHURCH  OF  ENGLAND 
FROM  ITS  FOUNDATION  TO  THE  NORMAN  CON 
QUEST  (597-1066).  By  the  Rev.  W.  HUNT.  73.  6d. 
Vol.  II.  THE  ENGLISH  CHURCH  FROM  THE  NOR 
MAN  CONQUEST  TO  THE  ACCESSION  OF  EDWARD 
I.  (1066-1272).  By  DEAN  STEPHENS.  73.  6d. 


16  MACMILLAN  AND  CO.'S 

History — continued. 

Vol.  III.  THE  ENGLISH  CHURCH  IN  THE  FOUR 
TEENTH  AND  FIFTEENTH  CENTURIES  (1272-1486). 
By  the  Rev.  CANON  CAPES,  sometime  Reader  of  Ancient 
History  in  the  University  of  Oxford.  7s.  6d. 

Vol.  IV.  THE  ENGLISH  CHURCH  IN  THE  SIX 
TEENTH  CENTURY,  FROM  THE  ACCESSION  OF 
HENRY  VIII.  TO  THE  DEATH  OF  MARY  (1509-1558). 
By  JAMES  GAIRDNER,  C.B.,  LL.D.  75.  6d. 

Vol.  V.  THE  ENGLISH  CHURCH  IN  THE  REIGNS  OF 
ELIZABETH  AND  JAMES  I.  (1558-1625).  By  the  Rev. 
W.  H.  FRERE.  7s.  6d. 

Vol.  VI.  THE  ENGLISH  CHURCH  FROM  THE  ACCES 
SION  OF  CHARLES  I.  TO  THE  DEATH  OF  ANNE 
(1625-1714).  By  the  Rev.  W.  H.  HUTTON,  B.D.,  Fellow  of 
St.  John's  College,  Oxford.  75.  6d. 

Vol.  VII.  THE  ENGLISH  CHURCH  FROM  THE  ACCES 
SION  OF  GEORGE  I.  TO  THE  END  OF  THE 
EIGHTEENTH  CENTURY  (1714-1800).  By  the  late  Rev. 
Canon  OVERTON,  D.D.,andtheRev.  F.  RELTON,  A.K.C.  75. 6d. 

In  the  press. 

Vols.  VIII  and  IX.     THE  ENGLISH   CHURCH   IN  THE 
NINETEENTH  CENTURY.     By  F.  W.  CORNISH,  M.A., 
Vice- Provost  of  Eton  College. 
THE   STATE   AND    THE  CHURCH.       By   the    Hon.   ARTHUR 

ELLIOT.     Crown  8vo.     2s.  6d. 

LOLLARDY  AND  THE  REFORMATION  IN  ENGLAND.  An 
Historical  Survey.  By  JAMES  GAIRDNER,  C.B.,  Hon.  LL.D. 
Edin.  2  vols.  8vo.  2 is.  net. 

A'l^HENsKUM. — "A  work  of  the  highest  standard,  wherein  is  marshalled,  with 
innate  honesty  of  purpose,  an  abundance  of  facts  concerning  a  most  complex  and  per- 
plrxing  period  of  English  history  in  Church  and  State." 

DOCUMENTS  ILLUSTRATIVE  OF  ENGLISH  CHURCH 
HISTORY.  Compiled  from  Original  Sources  by  HENRY  GEE, 
B.D.,  F.S.A.,  and  W.  J.  HARDY,  F.S.A.  Cr.  8vo.  IDS.  6d. 

THE  NATIONAL  CHURCH.  Essays  on  its  History  and  Constitu 
tion,  and  Criticisms  of  its  Present  Administration.  By  H.  HENSLEY 
HENSON,  B.D.,  Canon  of  Westminster.  With  an  Introduction 
by  the  Rev.  J.  LLEWELYN  DAVIES,  D.D.  Crown  8vo.  6s. 

Holy  Communion — 

THE  COMMUNION  SERVICE  FROM  THE  BOOK  OF 
COMMON  PRAYER,  with  Select  Readings  from  the  Writings 
of  the  Rev.  F.  D.  MAURICE.  Edited  by  Bishop  COLENSO.  6th 
Edition.  i6mo.  2s.  6d. 

FIRST  COMMUNION,  with  Prayers  and  Devotions  for  the  newly 
Confirmed.  By  Rev.  Canon  MACLEAR.  321110.  6d. 

A  MANUAL  OF  INSTRUCTION  FOR  CONFIRMATION  AND 
FIRST  COMMUNION,  with  Prayers  and  Devotions.  By  the 
same.  32mo.  2s. 


THEOLOGICAL  CATALOGUE  17 

Liturgy— 

AN  INTRODUCTION  TO  THE  CREEDS.  By  Rev.  Canon 
MACLEAR.  Pott  8vo.  35.  6d. 

CHURCH  QUARTERLY  REVIEW.—"  Mr.  Maclear's  text-books  of  Bible  history 
are  so  well  known  that  to  praise  them  is  unnecessary.  He  has  now  added  to  them  An 
Introduction  to  the  Creeds,  which  we  do  not  hesitate  to  call  admirable.  The  book 
consists,  first,  of  an  historical  introduction,  occupying  53  pages,  then  an  exposition  of 
the  twelve  articles  of  the  Creed  extending  to  page  299,  an  appendix  containing  the  texts 
of  a  considerable  number  of  Creeds,  and  lastly,  three  indices  which,  as  far  as  we  have 
tested  them,  we  must  pronounce  very  good.  .  .  .  We  may  add  that  we  know  already 
that  the  book  has  been  used  with  great  advantage  in  ordinary  parochial  work." 

AN  INTRODUCTION  TO  THE  ARTICLES  OF  THE 
CHURCH  OF  ENGLAND.  By  Rev.  G.  F.  MACLEAR,  D.D., 
and  Rev.  W.  W.  WILLIAMS.  New  and  Revised  Edition.  Crown 
8vo.  IDS.  6d. 

The  BISHOP  OF  SALISBURY  at  the  Church  Congress  spoke  of  this  as  "  a  book  which 
will  doubtless  have,  as  it  deserves,  large  circulation." 

ST.  JAMES'S  GAZETTE.— "Theological  students  and  others  will  find  this  com 
prehensive  yet  concise  volume  most  valuable." 

GLASGOW  HERALD.— "&  valuable  addition  to  the  well-known  series  of  Theo 
logical  Manuals  published  by  Messrs.  Macmillan." 

CHURCH  TIMES. — "Those  who  are  in  any  way  responsible  for  the  training  of 
candidates  for  Holy  Orders  must  often  have  felt  the  want  of  such  a  book  as  Dr.  Maclear, 
with  the  assistance  of  his  colleague,  Mr.  Williams,  has  just  published." 

NEW  HISTORY  OF  THE  BOOK  OF  COMMON  PRAYER. 
With  a  rationale  of  its  Offices  on  the  basis  of  the  former  Work  by 
FRANCIS  PROCTER,  M.A.  Revised  and  re-written  by  WALTER 
HOWARD  FRERE,  M.A.,  Priest  of  the  Community  of  the  Resur 
rection.  Second  Impression.  Crown  8vo.  12s.  6d. 

AN  ELEMENTARY  INTRODUCTION  TO  THE  BOOK  OF 
COMMON  PRAYER.  By  Rev.  F.  PROCTER  and  Rev.  Canon 
MACLEAR.  Pott  8vo.  2s.  6d. 

TWELVE  DISCOURSES  ON  SUBJECTS  CONNECTED  WITH 
THE  LITURGY  AND  WORSHIP  OF  THE  CHURCH  OF 
ENGLAND.  By  Very  Rev.  C.  J.  VAUGHAN.  4th  Edition. 
Fcap.  8vo.  6s. 

Historical  and  Biographical — 

THE  ECCLESIASTICAL  EXPANSION  OF  ENGLAND  IN 
THE  GROWTH  OF  THE  ANGLICAN  COMMUNION. 
Hulsean  Lectures,  1894-95.  By  ALFRED  BARRY,  D.  D.,  D.C.  L., 
formerly  Bishop  of  Sydney  and  Primate  of  Australia  and  Tasmania. 
Crown  8vo.  6s. 

The  author's  preface  says  :  "  The  one  object  of  these  lectures — delivered 
on  the  Hulsean  Foundation  in  1894-95 — ^s  to  make  some  slight  contribu 
tion  to  that  awakening  of  interest  in  the  extraordinary  religious  mission  of 
England  which  seems  happily  characteristic  of  the  present  time. " 

DAILY  NEWS. — "  These  lectures  are  particularly  interesting  as  containing  the  case 
for  the  Christian  missions  at  a  time  when  there  is  a  disposition  to  attack  them  in  some 
quarters." 


i8  MACMILLAN  AND  CO.'S 

Historical  and  Biographical — continued. 

LIVES  OF  THE  ARCHBISHOPS  OF  CANTERBURY.  From 
St.  Augustine  to  Juxon.  By  the  Very  Rev.  WALTER  FARQUHAR 
HOOK,  D.D.,  Dean  of  Chichester.  Demy  8vo.  The  volumes  sold 
separately  as  follows: — Vol.  I.,  155.  ;  Vol.  II.,  155.  ;  Vol.  V., 
155.  ;  Vols.  VI.  and  VII.,  305.  ;  Vol.  VIII.,  155.  ;  Vol.  X., 
155.  ;  Vol.  XI.,  155. 

ATHENAEUM. — "The  most  impartial,  the  most  instructive,  and  the  most  interest 
ing  of  histories." 

THE  LIFE  OF  THE  RIGHT  REVEREND  BROOKE  FOSS 
WESTCOTT,  D.D.,  Late  Lord  Bishop  of  Durham.  By  his  Son, 
the  Rev.  ARTHUR  WESTCOTT.  With  Photogravure  Portraits. 
2  vols.  Extra  Crown  8vo.  175.  net.  Abridged  edition  in  One 
Vol.  Extra  Crown  8vo.  8s.  6d.  net. 

'MEMOIRS  OF  ARCHBISHOP  TEMPLE.  By  SEVEN  FRIENDS. 
Edited  by  E.  G.  SANDFORD.  With  Photogravure  and  other 
Illustrations.  2  vols.  8vo.  365.  net. 

RUGBY  MEMOIR  OF  ARCHBISHOP  TEMPLE,  1857-1869. 
By  F.  E.  KITCHENER,  Assistant  Master  at  Rugby  School,  1862- 
1875.  With  Portrait.  Svo.  Sewed,  is.  6d.  net. 

THE  EXETER  EPISCOPATE  OF  ARCHBISHOP  TEMPLE, 
1869-1885.  By  E.  G.  SANDFORD,  his  sometime  Chaplain,.  Arch 
deacon  of  Exeter.  With  Photogravure  and  other  Illustrations. 
Svo.  33.  6d.  net. 

FREDERICK  TEMPLE.  An  Appreciation.  By  E.  G.  SANDFORD, 
Archdeacon  of  Exeter.  With  a  Biographical  Introduction  by 
WILLIAM  TEMPLE,  Fellow  of  Queen's  College,  Oxford  ;  son  of 
the  Archbishop.  With  Frontispiece.  Svo.  4.5.  net. 

LIFE  AND  LETTERS  OF  ARCHBISHOP  BENSON.  By  his 
SON.  Abridged  Edition.  In  one  Vol.  Extra  crown  Svo. 
8s.  6d.  net. 

CHARLOTTE  MARY  YONGE  :  HER  LIFE  AND  LETTERS. 
By  CHRISTABEL  COLERIDGE.  With  Portraits.  Svo.  I2s.6d.net. 

LIFE  AND  LETTERS  OF  AMBROSE  PHILLIPPS  DE  LISLE. 
By  E.  S.  PURCELL.  Two  Vols.  Svo.  255.  net. 

THE  OXFORD  MOVEMENT.  Twelve  Years,  1833-45.  By 
DEAN  CHURCH.  Globe  Svo.  43.  net. 

THE  LIFE  AND  LETTERS  OF  R.  W.  CHURCH,  late  Dean 
of  St.  Paul's.  Globe  Svo.  45.  net. 

LIFE  AND  LETTERS  OF  FENTON  JOHN  ANTHONY 
HORT,  D.D.,  D.C.L.,  LL.D.,  sometime  Hulsean  Professor  and 
Lady  Margaret's  Reader  in  Divinity  in  the  University  of  Cambridge. 
By  his  Son,  ARTHUR  FENTON  HORT,  late  Fellow  of  Trinity  College, 
Cambridge.  In  two  Vols.  With  Portrait.  Ex.  Cr.  Svo.  I7s.net. 

THE  LIFE  OF  FREDERICK  DENISON  MAURICE.  Chiefly 
told  in  his  own  letters.  Edited  by  his  Son,  FREDERICK  MAURICE. 
With  Portraits.  Two  Vols.  Crown  Svo.  i6s. 


THEOLOGICAL  CATALOGUE  19 

Historical  and  Biographical — continued. 

MEMORIALS.  (PART  I.)  FAMILY  AND  PERSONAL,  1766- 
1865.  By  ROUNDELL,  EARL  OF  SELBORNE.  With  Portraits  and 
Illustrations.  TwoVols.  8vo.  25s.net.  (PART  II.)  PERSONAL 
AND  POLITICAL,  1865-1895.  Two  Vols.  255.  net. 

LIFE  AND  LETTERS  OF  WILLIAM  JOHN  BUTLER,  late 
Dean  of  Lincoln,  sometime  Vicar  of  Wantage.  8vo.  1 2s.  6d.  net. 

LIFE  OF  ARCHBISHOP  MACKRAY.  By  ROBERT  MACKRAY. 
Illustrated.  8vo.  \lnthepress. 


IN  THE  COURT  OF  THE  ARCHBISHOP  OF  CANTERBURY. 

Read  and  others  v.    The   Lord    Bishop   of    Lincoln.      Judgment, 

Nov.  21,  1890.      2nd  Edition.      8vo.      2s.  net. 
THE    ARCHBISHOP    OF    CANTERBURY    ON    RESERVATION 

OF    THE    SACRAMENT.      Lambeth    Palace,    May    I,    1900. 

8vo.      Sewed.      is.  net. 
THE     ARCHBISHOP     OF     YORK     ON     RESERVATION      OF 

SACRAMENT.     Lambeth  Palace,  May  I,  1900.      Svo.     Sewed. 

is.  net. 
CANTERBURY  DIOCESAN   GAZETTE.      Monthly.      Svo.      2d. 


^Devotional  Boo  he 

Cornish  (J.  F.)— WEEK  BY  WEEK.      Fcap.  Svo.      35.  6d. 
Eastlake  (Lady).— FELLOWSHIP:  LETTERS  ADDRESSED 

TO  MY  SISTER-MOURNERS.     Crown  Svo.     2s.  6d. 
ATHEN/EUM. — "Tender  and  unobtrusive,  and  the  author  thoroughly  realises  the 
sorrow  of  those  she  addresses  ;  it  may  soothe  mourning  readers,  and  can  by  no  means 
aggravate  or  jar  upon  their  feelings." 

IMITATIO  CHRISTI,   LIBRI  IV.      Printed  in  Borders  after  Holbein, 

Dtirer,  and  other  old  Masters,  containing  Dances  of  Death,  Acts  of 

Mercy,  Emblems,  etc.      Crown  Svo.      7s-  6d. 
Keble   (J.)— THE   CHRISTIAN    YEAR.      Edited  by  C.    M. 

YONGE.     Pott  Svo.     2s.  6d.  net. 
Kingsley     (Charles).  — OUT     OF     THE     DEEP:     WORDS 

FOR   THE   SORROWFUL.        From    the   writings  of  CHARLKS 

KINGSLEY.      Extra  Fcap.  Svo.     35.  6d. 
DAILY   THOUGHTS.      Selected    from    the   Writings   of   CHARLES 

KINGSLEY.     By  his  Wife.      Crown  Svo.     6s. 
FROM   DEATH   TO   LIFE.      Fragments   of  Teaching  to  a  Village-: 

Congregation.      With  Letters  on  the  "Life  after  Death."     Edited 

by  his  \Vife.     Fcap.  Svo.     2s.  6d. 
Maclear   (Rev.    Canon).— A    MANUAL    OF    INSTRUCTION 

FOR  CONFIRMATION  AND  FIRST  COMMUNION,  WITH 

PRAYERS  AND  DEVOTIONS.     321110.     2s. 


20  MACMILLAN  AND  CO.'S 

Maurice  (Frederick  Denison).— LESSONS  OF  HOPE.  Readings 
from  the  Works  of  F.  D.  MAURICE.  Selected  by  Rev.  J.  LL. 
DAVIES,  M.A.  Crown  8vo.  55. 

THE  COMMUNION  SERVICE.  From  the  Book  of  Common 
Prayer,  with  select  readings  from  the  writings  of  the  Rev.  F.  D. 
MAURICE,  M.A.  Edited  by  the  Rev.  JOHN  WILLIAM  COLENSO, 
D.D.,  Lord  Bishop  of  Natal.  lomo.  2s.  6d. 

THE  WORSHIP  OF  GOD,  AND  FELLOWSHIP  AMONG  MEN. 
By  FREDERICK  DENISON  MAURICE  and  others.  Fcap.  8vo.  33.  6d. 

RAYS  OF  SUNLIGHT  FOR  DARK  DAYS.  With  a  Preface  by 
Very  Rev.  C.  J.  VAUGHAN,  D.D.  New  Edition.  Pott  8vo.  35.  6d. 

Welby-Gregory  (The  Hon.  Lady).— LINKS  AND  CLUES. 
2nd  Edition.  Crown  8vo.  6s. 

Westcott  (Bishop).— THOUGHTS  ON  REVELATION  AND 
LIFE.  Selections  from  the  Writings  of  Bishop  WESTCOTT.  Edited 
by  Rev.'  S.  PHILLIPS.  Crown  Svo.  6s. 


jfatbers 

INDEX  OF  NOTEWORTHY  WORDS  AND  PHRASES  FOUND 
IN  THE  CLEMENTINE  WRITINGS,  COMMONLY 
CALLED  THE  HOMILIES  OF  CLEMENT.  Svo.  55. 

Benson  (Archbishop).— CYPRIAN  :  HIS  LIFE,  HIS  TIMES, 
HIS  WORK.  By  the  late  EDWARD  WHITE  BENSON,  Archbishop 
of  Canterbury.  Svo.  2is.net. 

TIMES. — "  In  all  essential  respects,  in  sobriety  of  judgment  and  temper,  in  sym 
pathetic  insight  into  character,  in  firm  grasp  of  historical  and  ecclesiastical  issues,  in 
scholarship  and  erudition,  the  finished  work  is  worthy  of  its  subject  and  worthy  of  its 
author.  ...  In  its  main  outlines  full  of  dramatic  insight  and  force,  and  in  its  details  full 
of  the  fruits  of  ripe  learning,  sound  judgment,  a  lofty  Christian  temper,  and  a  mature 
ecclesiastical  wisdom." 

SATURDAY  REyiEW.  —  "On  the  whole,  and  with  all  reservations  which  can 
possibly  be  made,  this  weighty  volume  is  a  contribution  to  criticism  and  learning  on 
which  we  can  but  congratulate  the  Anglican  Church.  We  wish  more  of  her  bishops  were 
capable  or  desirous  of  descending  into  that  arena  of  pure  intellect  from  which  Dr.  Benson 
returns  with  these  posthumous  laurels." 

Gwatkin  (H.  M.)— SELECTIONS  FROM  EARLY  WRITERS 
ILLUSTRATIVE  OF  CHURCH  HISTORY  TO  THE  TIME 
OF  CONSTANTINE.  2nd  Edition.  Crown  Svo.  45.  6d.  net. 

Hort  (Dr.  F.  J.  A.)— SIX  LECTURES  ON  THE  ANTE- 
NICENE  FATHERS.  Crown  Svo.  35.  6d. 

TIMES. — "Though  certainly  popular  in  form  and  treatment  they  are  so  in  the  best 
sense  of  the  words,  and  they  bear  throughout  the  impress  of  the  ripe  scholarship,  the 
rare  critical  acumen,  and  the  lofty  ethical  temper  which  marked  all  Dr.  Hort's  work." 

NOTES    ON    CLEMENTINE   RECOGNITIONS.      Crown    Svo. 
45.  6d. 


THEOLOGICAL  CATALOGUE  21 

Hort  (Dr.  F.  J.  A.)  and  Mayor  (J.  B.)— CLEMENT  OF  ALEX 
ANDRIA  :  MISCELLANIES  (STROMATEIS).  Book  VII. 
The  Greek  Text,  with  Introduction,  Translation,  Notes,  Disserta 
tions,  and  Indices.  8vo.  155.  net. 

Kriiger  (G.)— HISTORY  OF  EARLY  CHRISTIAN  LITERA 
TURE  IN  THE  FIRST  THREE  CENTURIES.  Crown  8vo. 
8s.  6d.  net. 

Lightfoot  (Bishop).— THE  APOSTOLIC   FATHERS.      Part  I. 

ST.  CLEMENT  OF  ROME.  Revised  Texts,  with  Introductions, 
Notes,  Dissertations,  and  Translations.  2  vols.  8vo.  323. 

THE  APOSTOLIC  FATHERS.  Part  II.  ST.  IGNATIUS  to  ST.  POLY- 
CARP.  Revised  Texts,  with  Introductions,  Notes,  Dissertations,  and 
Translations.  3  vols.  2nd  Edition.  Demy  8vo.  485. 

THE  APOSTOLIC  FATHERS.  Abridged  Edition.  With  Short 
Introductions,  Greek  Text,  and  English  Translation.  8vo.  i6s. 

MANCHESTER  GUARDIAN.— "  A  conspectus  of  these  early  and  intensely  in 
teresting  Christian  '  Documents  '  such  as  had  not  hitherto  been  attainable,  and  thereby 
renders  a  priceless  service  to  all  serious  students  of  Christian  theology,  and  even  of 
Roman  history." 

NATIONAL  OBSERVER.—11'  From  the  account  of  its  contents,  the  student  may 
appreciate  the  value  of  this  last  work  of  a  great  scholar,  and  its  helpfulness  as  an  aid  to 
an  intelligent  examination  of  the  earliest  post-Apostolic  writers.  The  texts  are  con 
structed  on  the  most  careful  collation  of  all  the  existing  sources.  The  introductions  are 
brief,  lucid,  and  thoroughly  explanatory  of  the  historical  and  critical  questions  related  to 
the  texts.  The  introduction  to  the  Didache,  and  the  translation  of  the  '  Church  Manual 
of  Early  Christianity,'  are  peculiarly  interesting,  as  giving  at  once  an  admirable  version 
of  it,  and  the  opinion  of  the  first  of  English  biblical  critics  on  the  latest  discovery  in 
patristic  literature." 


Bernard  (Canon  T.  D.)  —  THE  SONGS  OF  THE  HOLY 
NATIVITY.  Being  Studies  of  the  Benedictus,  Magnificat, 
Gloria  in  Excelsis,  and  Nunc  Dimittis.  Crown  8vo.  55. 

Brooke  (Stopford  A.)— CHRISTIAN  HYMNS.  Edited  and 
arranged.  Fcap.  8vo.  2s.  6d.  net. 

Selborne  (Roundell,  Earl  of) — 

THE  BOOK  OF  PRAISE.  From  the  best  English  Hymn  Writers. 
Pott  8vo.  2s.  6d.  net. 

A  HYMNAL.  Chiefly  from  The  Book  of  Praise.  In  various  sizes. 
B.  Pott  8vo,  larger  type.  is. — C.  Same  Edition,  fine  paper,  is.  6d. — 
An  Edition  with  Music,  Selected.  Harmonised,  and  Composed  by 
JOHN  HULLAH.  Pott  8vo.  33.  6d. 

Smith  (Horace)— HYMNS  AND  PSALMS.  Ex.  Crown  Svo. 
2s.  6d. 

Woods  (M.  A.)  — HYMNS  FOR  SCHOOL  WORSHIP. 
Compiled  by  M.  A.  WOODS.  Pott  Svo.  is.  6d. 


22  MACMILLAN  AND  CO.'S 


Zleacbing 


Bell  (Rev.  G.  C.)—  RELIGIOUS  TEACHING  IN  SECOND 
ARY  SCHOOLS.  For  Teachers  and  Parents.  Suggestions  as 
to  Lessons  on  the  Bible,  Early  Church  History,  Christian  Evidences, 
etc.  By  the  Rev.  G.  C.  BELL,  M.A.,  Master  of  Marlborough 
College.  2nd  Edition.  With  new  chapter  on  Christian  Ethic. 
Crown  8vo.  33.  6d. 

GUARDIAN.  —  "The  hints  and  suggestions  given  are  admirable,  and,  as  far  as  Bible 
teaching  or  instruction  in  '  Christian  Evidences  '  is  concerned,  leave  nothing  to  be  desired." 

Gilbert  (Dr.  G.  H.)—  A  PRIMER  OF  THE  CHRISTIAN 
RELIGION.  Based  on  the  Teaching  of  Jesus,  its  Founder  and 
Living  Lord.  Crown  8vo.  45.  6d.  net. 

Joseph  (N.  S.)—  RELIGION,  NATURAL  AND  REVEALED. 
A  Series  of  Progressive  Lessons  for  Jewish  Youth.  Revised 
Edition.  Crown  8vo.  is.  net.  Leather,  gilt  edges,  3$.  6d.  net. 

Knox  (E.  M.)  —  BIBLE  LESSONS  FOR  SCHOOLS. 
Globe  8vo.  GENESIS,  is.  6d.  EXODUS,  is.  6d.  ACTS 
OF  THE  APOSTLES.  35.  6d. 

Lawson  (H.    N.)  —  THE   BIBLE   STORY.       For    Children   of 

all   Ages.       Revised    by    FREDERICK    P.    LAWSON,    M.A.,    Hon. 

Canon  of  Peterborough.      The  Beginnings  of  the  Jewish  Church. 

Illustrated.      Extra  Crown  8vo.      2s.  6d. 
Palmer  (L.    S.)—  LESSON   STORIES   FOR  THE   KINDER 

GARTEN  GRADES  OF  THE  BIBLE  SCHOOL.     Globe  8vo. 

js.  net. 

The  Bible  for  Home  and  School.     Foolscap  8vo. 

THE  EPISTLE   TO   THE   HEBREWS.       By  EDGAR  J.    GOOD- 

SPEED.      2s.  6d. 
ACTS.      By  G.  H.  GILBERT.     45. 

Sermons,  Xectures,  Egresses,  anfc 


(See  also  'Bible,'  '  Church  of  England,''  '  Fathers'1} 

Abrahams  (Israel).—  FESTIVAL  STUDIES.     Being  Thoughts 

on  the  Jewish  Year.      Crown  8vo.      2s.  6d. 
Abrahams  (  I.  )—  Montefiore  (C.G.)—  ASPECTS  OF  JUDAISM. 

Being  Eighteen  Sermons.     2nd  Edition.     Fcap.  8vo.     35.  6d.  net. 

TIMES.  —  "  There  is  a  great  deal  in  them  that  does  not  appeal  to  Jews  alone,  for, 
especially  in  Mr.  Montefiore's  addresses,  the  doctrines  advocated,  with  much  charm  of 
style,  are  often  not  by  any  means  exclusively  Jewish,  but  such  as  are  shared  and 
honoured  by  all  who  care  for  religion  and  morality  as  those  terms  are  commonly  under 
stood  in  the  western  world." 


THEOLOGICAL  CATALOGUE  23 

Ainger  (Rev.  Alfred).— THE  GOSPEL  AND  HUMAN  LIFE. 
Edited,  with  Preface,  by  Canon  BEECHING.      Cr.  8vo.      6s. 

DAILY  NRWS. — "  We  think  we  can  safely  say  that  no  one  commencing  to  read  this 
volume  will  leave  any  single  sermon  unread.  Canon  Ainger  was  a  careful  and  conscien-' 
tious  writer,  and  composed  his  sermons  with  a  fidelity  to  literary  form  and  exactness  of 
expression  that  will  please  the  most  imperious  critic.  If  we  were  to  single  out  any  one 
quality  of  these  discourses,  it  would  be  the  close,  searching  analysis  of  human  nature. 
He  was  a  close  observer  of  human  life  in  all  its  strange  inconsistencies  and  varying 
moods,  a  shrewd  judge  of  motive  and  disposition." 

Allen  (V.  G.)— FREEDOM  IN  THE  CHURCH,  OR  THE 
DOCTRINE  OF  CHRIST  AS  THE  LORD  HATH  COM 
MANDED,  AND  AS  THIS  CHURCH  HATH  RECEIVED 
THE  SAME  ACCORDING  TO  THE  COMMANDMENTS 
OF  GOD.  Crown  8vo.  6s.  6d.  net. 
Askwith  (E.  H.)— THE  CHRISTIAN  CONCEPTION  OF 

HOLINESS.      Crown  8vo.      6s. 

THE  SPECTA  TOR. — "  A  well-reasoned  and  really  noble  view  of  the  essential  pur 
pose  of  the  Christian  revelation.  .  .  .  We  hope  that  Mr.  Askwith's  work  will  be  widely 

Bather  (Archdeacon).— ON   SOME  MINISTERIAL  DUTIES, 
CATECHISING,  PREACHING,  ETC.     Edited,  with  a  Preface, 
by  Very  Rev.  C.  J.  VAUGHAN,  D.D.      Fcap.  8vo.      45.  6d. 
Benson  (Archbishop) — 

ARCHBISHOP  BENSON  IN  IRELAND.  A  record  of  his  Irish 
Sermons  and  Addresses.  Edited  by  J.  H.  BERNARD.  Crown 
8vo.  33.  6d. 

Benson     (Margaret).  --  THE    VENTURE     OF     RATIONAL 
FAITH.      Svo.     6s.  net. 

TIRIKS. — "With  a  fairness  and  moderation  of  statement  that,  serves  her  purpose 
well,  Miss  Benson  handles  persuasively  the  old  theme  of  the  reasonableness  of  faith,  in 
face  of  the  difficulties,  historical,  scientific,  and  philosophical,  of  the  present  time." 

Bernard  (Canon  Ed.  Russell).— GREAT  MORAL  TEACHERS. 
Eight   Lectures  on   Confucius,    Buddha,    Socrates,   and   Epictetus 
delivered  in  Salisbury  Cathedral.      Crown  Svo.      35.  6d.  net. 
Bernard  (Canon  T.D.)— THE  SONGS  OF  THE  HOLY  NATIV 
ITY  CONSIDERED  (i)  AS  RECORDED  IN  SCRIPTURE, 
(2)  AS  IN  USE  IN  THE  CHURCH.      Crown  Svo.      55. 
Brastow     (Prof.    L.    O.)  — REPRESENTATIVE     MODERN 

PREACHERS.      Crown  Svo.      6s.  6d.  net. 
THE    MODERN    PULPIT.      A   Study  of  llomiletic   Sources  and 

Characteristics.      Crown  Svo.      6s.  6d.  net. 

Brooke  (Rev.  Stopford  A.)— SHORT  SERMONS.    Cr.  Svo.    6s. 
Brooks  (Phillips,  late  Bishop  of  Massachusetts) — 

THE  CANDLE  OF  THE  LORD,  and  other  Sermons.     Cr.  Svo.     6s. 
SERMONS  PREACHED   IN   ENGLISH  CHURCHES.     Crown 

Svo.      6s. 

TWENTY  SERMONS.      Crown  Svo.      6s. 
THE  LIGHT  OF  THE  WORLD.     Crown  Svo.      35.  6d. 
THE  MYSTERY  OF   INIQUITY.      Crown  Svo.      6s. 


24  MACMILLAN  AND  CO.'S 

Brooks  (Phillips,  late  Bishop  of  Massachusetts) — continued. 

NEW  STARTS  IN  LIFE,   AND  OTHER  SERMONS.      Crown 

8vo.      6s. 
THE    MORE    ABUNDANT    LIFE.       Lenten    Readings.       Royal 

i6mo.      55. 

THE  LAW  OF  GROWTH,  and  other  Sermons.  Crown  8vo.  6s. 
SEEKING  LIFE,  AND  OTHER  SERMONS.  Crown  8vo.  6s. 

THE  INFLUENCE  OF  JESUS.  The  Bohlen  Lectures,  1879. 
Crown  8vo.  6s. 

LECTURES  ON  PREACHING  DELIVERED  AT  YALE  COL 
LEGE.  Crown  8vo.  6s. 

THE  PHILLIPS  BROOKS  YEAR  BOOK.  Selections  from  the 
Writings  of  Bishop  Phillips  Brooks.  By  H.  L.  S.  and  L.  H.  S. 
Globe  8vo.  33.  6d.  net. 

CHRIST  THE  LIFE  AND  LIGHT.  Lenten  Readings  selected 
from  the  Writings  of  the  Rt.  Rev.  PHILLIPS  BROOKS,  D.D. 
By  W.  M.  L.  JAY.  Crown  8vo.  6s. 

CAMBRIDGE  BIBLICAL  ESSAYS.  By  Members  of  the  University. 
Edited  by  H.  B.  SWETE,  D.D.  Svo.  \In  the  press . 

Campbell  (Dr.  John  M'Leod)— 

THE  NATURE  OF  THE  ATONEMENT.  6th  Ed.  Cr.  Svo.  6s. 
THOUGHTS  ON  REVELATION.  2nd  Edition.  Crown  Svo.  55. 
RESPONSIBILITY  FOR  THE  GIFT  OF  ETERNAL  LIFE. 

Compiled  from  Sermons  preached  at  Row,  in  the  years  1829-31. 

Crown  Svo.      55. 

Carpenter  (W.  Boyd,  Bishop  of  Ripon) — 

TRUTH   IN  TALE.      Addresses,  chiefly  to  Children.      Crown  Svo. 

43.  6d. 
THE    PERMANENT    ELEMENTS    OF    RELIGION  :    Bampton 

Lectures,  1887.      2nd  Edition.      Crown  Svo.      6s. 
TWILIGHT  DREAMS.      Crown  Svo.      43.  6d. 
LECTURES  ON  PREACHING.     Crown  Svo.      35.  6d.  net. 
SOME    THOUGHTS    ON    CHRISTIAN    REUNION.       Being  a 

Charge  to  the  Clergy.      Crown  Svo.      35.  6d.  net. 

TIMES. — "  Dr.  Boyd  Carpenter  treats  this  very  difficult  subject  with  moderation 
and  good  sense,  and  with  a  clear-headed  perception  of  the  limits  which  inexorably  cir 
cumscribe  the  natural  aspirations  of  Christians  of  different  churches  and  nationalities  for 
a  more  intimate  communion  and  fellowship." 

Charteris  (Prof.  A.  H.)— THE  CHURCH  OF  CHRIST,  ITS 
LIFE  AND  WORK.  An  Attempt  to  trace  the  work  of  the 
Church  in  some  of  its  Departments  from  the  Earliest  Times  to  the 
Present  Day.  Crown  Svo.  6s. 

Chase  (Dr.  F.  H.)— CONFIRMATION  IN  THE  AGE  OF 
THE  APOSTLES.  Globe  Svo.  [In  the  press. 


THEOLOGICAL  CATALOGUE  25 

CHRISTIANITY   AND   THE  WORKING    CLASSES.       Edited  by 
GEORGE  HAW.      Crown  Svo.      33.  6d.  net. 

Church  (Dean) — 

HUMAN  LIFE  AND  ITS  CONDITIONS,      Crown  Svo.     6s. 
THE  GIFTS  OF  CIVILISATION,  and  other  Sermons  and  Lectures. 

2nd  Edition.      Crown  Svo.      7s.  6d. 
DISCIPLINE  OF  THE  CHRISTIAN  CHARACTER,  and  other 

Sermons.      Crown  Svo.      45.  6d. 

ADVENT  SERMONS.      1885.      Crown  Svo.      43.  6d. 
VILLAGE  SERMONS.      Crown  Svo.      6s. 
VILLAGE   SERMONS.      Second  Series.      Crown  Svo.      6s. 
VILLAGE  SERMONS.      Third  Series.      Crown  Svo.      6s. 

TIMES. — "In  these  sermons  we  see  how  a  singularly  gifted  and  cultivated  mind  was 
able  to  communicate  its  thoughts  on  the  highest  subjects  to  those  with  whom  it  might 
be  supposed  to  have  little  in  common.  .  .  .  His  village  sermons  are  not  the  by-work  of 
one  whose  interests  were  elsewhere  in  higher  matters.  They  are  the  outcome  of  his 
deepest  interests  and  of  the  life  of  his  choice.  .  .  .  These  sermons  are  worth  perusal  if 
only  to  show  what  preaching,  even  to  the  humble  and  unlearned  hearers,  may  be  made 
in  really  competent  hands." 

CATHEDRAL  AND  UNIVERSITY  SERMONS.    Crown  Svo.   6s. 
PASCAL  AND   OTHER  SERMONS.      Crown  Svo.      6s. 
Clark  (Dr.  F.  E.)— Clark  (H.  A.)— THE  GOSPEL  IN  LATIN 
LANDS.       Outline    Studies    of    Protestant    Work    in   the    Latin 
Countries  of  Europe  and  America.      Crown  Svo.      2s.  net. 
CLERGYMAN'S     SELF-EXAMINATION     CONCERNING    THE 
APOSTLES'  CREED.      Extra  Fcap.  Svo.      is.  6d. 

Davidson  (Archbishop) — 

A    CHARGE    DELIVERED    TO    THE    CLERGY    OF    THE 

DIOCESE    OF    ROCHESTER,    October   29,    30,    31,     1894. 

Svo.      Sewed.      2s.  net. 
A    CHARGE    DELIVERED    TO    THE    CLERGY    OF 

DIOCESE  OF  WINCHESTER,    Sept.   28,   30,   Oct.   2, 

and  5,  1899.      Svo.      Sewed.      2s.  6d.  net. 
THE  DECEASED  WIFE'S   SISTER    MARRIAGE  ACT,    1907. 

A    Letter    to   the   Diocese   of   Canterbury,   October    1907.      Svo. 

Sewed.      6d.  net. 
THE     CHRISTIAN     OPPORTUNITY.          Being    Sermons    and 

Speeches  delivered  in  America.      Crown  Svo.      33.  6d.  net. 

Davies  (Rev.  J.  Llewelyn) — 

THE  GOSPEL  AND  MODERN   LIFE.      2nd  Edition,  to  which  is 

added   Morality  according  to  the  Sacrament  of  the  Lord's  Supper. 

Extra  fcap.  Svo.      6s. 
SOCIAL    QUESTIONS    FROM    THE    POINT    OF   VIEW   OF 

CHRISTIAN  THEOLOGY.      2nd  Edition.      Crown  Svo.      6s. 
WARNINGS  AGAINST  SUPERSTITION.  Extra  Fcap. Svo.  2s.6d. 


26  MACMILLAN  AND  CO.'S 

Davies  (Rev.  J.  Llewelyn)— continued. 

THE  CHRISTIAN  CALLING.      Extra  Fcap.  8vo.      6s. 
BAPTISM,   CONFIRMATION,   AND  THE  LORD'S  SUPPER, 
as  interpreted  by  their  Outward  Signs.      Three  Addresses.      New 
Edition.      Pott  8vo.      is. 

ORDER  AND  GROWTH  AS  INVOLVED  IN  THE  SPIRITUAL 
CONSTITUTION  OF  HUMAN  SOCIETY.  Crown  8vo.   35.  6d. 

Day     (E.    E.)  —  SEEKING     THE     KINGDOM.       A     Study. 

Crown  8vo.      6s.  6d.  net. 
THE  DIARY  OF  A  CHURCH-GOER.      Second  Impression.      Crown 

Svo.      (jilt  top.      35.  6d.  net. 

Donehoo  (J.  de  Quincey).—  THE  APOCRYPHAL  AND  LE 
GENDARY  LIFE  OF  CHRIST.  Being  the  Whole  Body  of 
the  Apocryphal  Gospels  and  other  Extra  Canonical  Literature 
which  pretends  to  tell  of  the  Life  and  Words  of  Jesus  Christ,  in 
cluding  much  Matter  which  has  not  before  appeared  in  English. 
In  continuous  Narrative  Form,  with  Notes,  Scriptural  References, 
Prolegomena,  and  Indices.  Svo.  los.  6d.  net. 

Edghill   (Rev.    E.    A.)— AN    ENQUIRY    INTO    THE    EVI 
DENTIAL    VALUE    OF    PROPHECY.       Being  the   Ilulsean 
Prize  Essay  for  1904.      Crown  Svo.      7s.  6d. 
RITSCHLIANISM.      Norrisian  Prize  Essay,  1908.         {In  the  press. 

Edwards  (Jonathan),  SELECTED  SERMONS  OF.  Edited 
by  Prof.  H.  N.  GARDINER.  i6mo.  is.  net. 

Ellerton  (Rev.  John).  — THE  HOLIEST  MANHOOD,  AND 
ITS  LESSONS  FOR  BUSY  LIVES.  Crown  Svo.  6s. 

English  Theological  Library.  Edited  by  Rev.  FREDERIC 
RELTON.  With  General  Introduction  by  the  late  BISHOP 
CREIGHTON.  A  Series  of  Texts  Annotated  for  the  Use  of 
Students,  Candidates  for  Ordination,  etc.  Svo. 

Re-issiic  at  Reduced  Prices. 

I.  HOOKER'S    ECCLESIASTICAL   POLITY,  Book  V.,   Edited 
by  Rev.  Ronald  E.  Bayne.     IDS.  6d.  net. 

II.  LAW'S  SERIOUS  CALL,  Edited  by  Rev.  Canon  J.  H.  Overton. 
4s.  6d.  net. 

DAILY  NEWS.— " A  well-executed  reprint.  .  .  .  Canon  Overton's  notes  are  not 
numerous,  and  are  as  a  rule  very  interesting  and  useful." 

III.  WILSON'S  MAXIMS,  Edited  by  Rev.  F.  Relton.     35.  6d.  net. 

GUARDIAN.— "Many  readers  will  feel  grateful  to  Mr.  Relton  for  this  edition  of 
Bishop  Wilson's  '  Maxims.'  .  .  .  Mr.  Relton's  edition  will  be  found  well  worth  possess 
ing  :  it  is  pleasant  to  the  eye,  and  bears  legible  marks  of  industry  and  study." 


THEOLOGICAL  CATALOGUE  27 

English  Theological  Library — continued. 

IV.  THE  WORKS  OF   BISHOP    BUTLER.      Vol.    I.    Sermons, 
Charges,  Fragments,  and  Correspondence.      Arol.  II.    The  Analogy 
of  Religion,  and  two  brief  dissertations  :    I.    Of  Personal  Identity. 
II.    Of  the  Nature  of  Virtue.      Edited   by  the  Very  Rev.   J.    II. 
BERNARD,  D.D.,  Dean  of  St.  Patrick's,  Dublin.     45.  6d.  net  each. 

THE  PILOT. — "One  could  hardly  desire  a  better  working  edition  than  this  which 
Dr.  Bernard  has  given  us.   .   .    .   Sure  to  become  the  standard  edition  for  students." 
THE  SPECTATOR.— "  An  excellent  piece  of  work." 

V.  THE  CONFERENCE   BETWEEN  WILLIAM   LAUD   AND 
MR.  FISHER,  THE  JESUIT.     Edited  by  Rev.  C.  II.  SIMPKIN- 
SON,  M.A.      Author  of  The  Life  of  Archbishop  Laud.      45.  6d.  net. 

ESSAYS  ON  SOME  THEOLOGICAL  QUESTIONS  OF  THE 
DAY.  By  Members  of  the  University  of  Cambridge.  Edited  by 
H.  B.  SWETE,  D.D.  8vo.  I2s.  net. 

Everett  (Dr.  C.  C.)— THE  PSYCHOLOGICAL  ELEMENTS 

OF  RELIGIOUS   FAITH.      Crown  8vo.      53.  net. 
EVIL  AND  EVOLUTION.      An  attempt  to  turn  the  Light  of  Modern 
.    Science   on   to   the   Ancient   Mystery  of  Evil.      By  the  author   of 

The  Social  Horizon.      Crown  8vo.      33.  6d.  net. 
FAITH  AND  CONDUCT  :  An   Essay  on  Verifiable  Religion.      Crown 

8vo.      75.  6d. 
FAITH  AND  WORKS  OF  CHRISTIAN  SCIENCE.      By  the  writer 

of  "  Confessio  Medici."      Extra  crown  Svo.      3s.  6d.  net. 

GUARDIAN.— "This  is  a  wise  and  pleasant  book.  The  author  not  only  writes 
witli  competent  knowledge  of  medicine  and  philosophy,  hut  knows  how  to  commend  his 
wisdom  with  pleasant  qualities  of  style  and  humour  .  .  .  Altogether  a  book  to  In:  read 
and  re-read. " 

Farrar  (Very  Rev.  F.  W.,  late  Dean  of  Canterbury) — 

Collected  Edition  of  the  Sermons,  etc.    Cr.  8vo.    35.  6d.  each. 

SEEKERS  AFTER  GOD. 

ETERNAL  HOPE.     Sermons  Preached  in  Westminster  Abbey.     Also 

Svo.      Sewed.     6d. 

THE  FALL  OF  MAN,  and  other  Sermons. 

THE  WITNESS  OF  HISTORY  TO  CHRIST.      Hulsean  Lectures. 
THE  SILENCE  AND  VOICES  OF  GOD. 

IN  THE  DAYS  OF  THY  YOUTH.     Sermons  on  Practical  Subjects. 
SAINTLY  WORKERS.      Five  Lenten  Lectures. 
EPHPHATHA  :  or,  The  Amelioration  of  the  World. 
MERCY  AND  JUDGMENT.   A  few  words  on  Christian  Eschatology. 
SERMONS  AND  ADDRESSES  delivered  in  America. 

SEEKERS  AFTER  GOD.      Globe  Svo.      is.net. 

Faunce  (W.  H.  P.)— THE  EDUCATIONAL  IDEAL  IN  THE 
MINISTRY.  Crown  Svo.  55.  net. 


2S  MACMILLAN  AND  CO.'S 

Fiske  (John).— MAN'S  DESTINY  VIEWED  IN  THE  LIGHT 

OF  HIS  ORIGIN.      Crown  Svo.      35.  6d. 
LIFE  EVERLASTING.     Globe  Svo.  ~  35.  6d. 
Foxell  (W.  J.)— GOD'S   GARDEN  :    Sunday  Talks  with  Boys. 

With  an  Introduction  by  Dean  FARRAR.      Globe  Svo.      35.  6d. 
IN  A  PLAIN   PATH.      Addresses  to  Boys.      Globe  Svo.      35.  6d. 
Fraser    (Bishop).  — UNIVERSITY    SERMONS.       Edited    by 

Rev.  JOHN  W.  DIGGLE.     Crown  Svo.     6s. 
Grane   (W.   L.)— THE   WORD    AND   THE   WAY :    or,    The 

Light  of  the  Ages  on  the  Path  of  To- Day.      Crown  Svo.      6s. 

HARD  SAYINGS  OF  JESUS   CHRIST.      A  Study  in   the  Mind 
and  Method  of  the  Master.      Second  Edition.      Crown  Svo.      5s. 

GREATHEART.  Some  Talks  with  Him.  By  a  Pilgrim.  Crown 
Svo.  33.  net. 

Griffis  (W.  E.)  — DUX  CHRISTUS  :  An  Outline  Study  of 
Japan.  Globe  Svo.  2s.  net.  Sewed.  is.  3d.  net. 

Harcourt  (Sir  W.  V.)— LAWLESSNESS  IN  THE  NATIONAL 
CHURCH.  Svo.  Sewed,  is.  net. 

Hardwick  (Archdeacon).  —  CHRIST  AND  OTHER  MAS 
TERS.  6th  Edition.  Crown  Svo.  los.  6d. 

Hare  (Julius  Charles).— THE  MISSION  OF  THE  COM 
FORTER.  New  Edition.  Edited  by  Dean  PLUMPTRE.  Crown 
Svo.  75.  6d. 

Harrison  (F.)— THE  CREED  OF  A  LAYMAN  ;  APOLOGIA 
PRO  FIDE  MEA.  Extra  Crown  Svo.  ;s.  6d.  net. 

TIMES. — "  Mr.   Harrison's  history  of  his  religious  opinions  will  be  followed  with 
sustained  interest  by  all  unprejudiced  students  of  philosophical  and  religious  thought." 

THE   PHILOSOPHY  OF  COMMON  SENSE.     Extra  Crown  Svo. 
7s.  6d  net. 

_  WESTMINSTER  GAZETTE.- "  We  cannot  imagine  anyone  reading  Mr.  Har 
rison's  essays  without  feeling  himself  braced  and  enlightened,  even  if  their  teaching  is 
not  accepted  as  a  full  and  sufficient  doctrine." 

Henson  (Canon   H.   H.)— SERMON    ON    THE   DEATH   OF 

THE  QUEEN.      Svo.      Sewed.      is.  net. 

SINCERITY  AND  SUBSCRIPTION.      A  Plea  for  Toleration  in 
the  Church  of  England.      Globe  Svo.      is.  net. 

THE  VALUE  OF  THE  BIBLE,  AND  OTHER  SERMONS  (1902- 
1904).     With  a  letter  to  the  Lord  Bishop  of  London.    Cr.  Svo.    6s. 

RELIGION    IN    THE    SCHOOLS.      Addresses    on    Fundamental 
Christianity.      Crown  Svo.      2s.  6d.  net. 

Hicks  (Rev.  Canon  E.  L.)— ADDRESSES  ON  THE  TEMPTA 
TION  OF  OUR  LORD.  Crown  Svo.  35.  net. 


THEOLOGICAL  CATALOGUE  29 

Hillis  (N.  D.)  — THE  INFLUENCE  OF  CHRIST  IN 
MODERN  LIFE.  A  Study  of  the  New  Problems  of  the  Church 
in  American  Society.  Crown  8vo.  6s. 

THE  QUEST  OF  HAPPINESS.  A  Study  of  Victory  over  Life's 
Troubles.  Extra  Crown  8vo.  6s.  net. 

Hilty  (Carl).— HAPPINESS:  Essays  on  the  Meaning  of  Life. 
Translated  by  Professor  F.  G.  PEABODY.  Crown  8vo.  55.  net. 

THE  STEPS  OF  LIFE.  Further  Essays  on  Happiness.  Trans 
lated  by  MEL vi N  BRANDON.  With  an  Introduction  by  Professor 
F.  G.  PEABODY.  Crown  8vo.  55.  net. 

Hobhouse  (Rev.  W.)— THE  CHURCH  AND  THE  WORLD 
IN  IDEA  AND  IN  HISTORY.  Bampton  Lectures,  1909. 

[/;/  the  press. 

Hodgkins  (Louise  M.) — VIA  CHRISTI  :  An  Introduction  to  the 
Study  of  Missions.  Globe  8vo.  2s.  net.  Sewed.  is.  3d.  net. 

Hoffding  (Prof.  Harald.)  — THE  PHILOSOPHY  OF  RE 
LIGION.  Translated  by  Miss  B.  E.  MEYER.  8vo.  I2s.  net. 

Horder  (Rev.    W.  Garrett).      THE  OTHER-WORLD.     Crown 
8vo.    3s.  net. 

(',1'ARDIAN. — "  Mr.  Horder  has  given  us  in  this  little  volume  a  series  of  consoling 
and  encouraging  suggestions  as  to  the  conditions  of  the  future  life  ...  It  is  a  book  that 
would  be  useful  to  minds  clouded  with  misgivings  or  labouring  under  inherited 
misapprehensions." 

Hort  (Dr.  F.  J.  A.)— THE  WAY,  THE  TRUTH,  THE  LIFE. 

Hulsean  Lectures,  1871.      Crown  8vo.      6s. 
JUDAISTIC  CHRISTIANITY.     Crown  8vo.     6s. 
VILLAGE  SERMONS.     Crown  8vo.      6s. 
SERMONS   ON  THE   BOOKS  OF  THE  BIBLE   (selected   from 

Village  Sermons}.      Crown  8vo.      35.  6d. 
VILLAGE  SERMONS.      Second  Series.      Cr.  8vo.      6s. 
VILLAGE  SERMONS   IN   OUTLINE.      Crown  8vo.      6s. 
CAMBRIDGE  AND  OTHER  SERMONS.     Crown  8vo.     6s. 

Hoyt     (Dr.    Arthur    S.)  — THE     WORK     OF     PREACHING. 

A  Book  for  the  Class-room  and  Study.      Crown  8vo.      6s.  6d.  net. 
THE    PREACHER:    HIS     PERSON,    MESSAGE,   AND 

METHOD.      Crown  8vo.      6s.6d.net. 
Hughes  (T.)— THE    MANLINESS    OF    CHRIST       2nd  Ed. 

Fcap.  Svo.     33.  6d.         Also  Medium  8vo,  Sewed,  6d. 

Hutton  (R.  H.)— 

ESSAYS  ON  SOME  OF  THE  MODERN  GUIDES  OF  ENG 
LISH  THOUGHT  IN  MATTERS  OF  FAITH.  Globe  Svo. 
43.  net. 

THEOLOGICAL  ESSAYS.      Globe  Svo.      4s.  net. 


30  MACMILLAN  AND  CO.'S 

Hutton  (R.  H.) — continued. 

ASPECTS  OF  RELIGIOUS  AND  SCIENTIFIC  THOUGHT. 
Selected  from  the  Spectator,  and  edited  by  E.  M.  ROSCOE.  Globe 
8vo.  45.  net. 

Hyde  (W.  De  W.)— OUTLINES  OF  SOCIAL  THEOLOGY. 

Crown  8vo.      6s. 

PRACTICAL  IDEALISM.      Globe  8vo.      53.  net. 
niingworth    (Rev.    J.    R.)— SERMONS    PREACHED    IN    A 

COLLEGE  CHAPEL.     Third  Edition.     Crown  8vo.     55. 
UNIVERSITY  AND  CATHEDRAL  SERMONS.    Crown  8vo.    55. 
PERSONALITY,   HUMAN  AND  DIVINE.      Bampton   Lectures, 

1894.      Crown  8vo.      6s.      Also  8vo.      Sewed.      6d. 

TIMES. — "  Will  take  high  rank  among  the  rare  theological  masterpieces  produced  by 
that  celebrated  foundation." 

DIVINE  IMMANENCE.     An  Essay  on  the  Spiritual  Significance  of 
Matter.      Cr.  8vo.      6s.      Also  Svo.      Sewed.      6d. 

CHURCH  QUARTERLY  REVIEW.— •"  A  very  valuable  book.  .  .  .  Divine 
Immanence  is  likely  to  prove  of  great  service  to  Christian  truth.  It  combines,  to  a 
remarkable  extent,  profound  thought  and  clear  expression.  It  is  throughout  written 
in  an  interesting  style." 

REASON  AND  REVELATION.     An  Essay  in  Christian  Apology. 

Third  Edition.      Crown  Svo.      6s.      Also  Svo.      Sewed.      6d. 
CHRISTIAN  CHARACTER.    Being  Some  Lectures  on  the  Elements 

of  Christian  Ethics.     New  and  Cheaper  Edition.     Crown  Svo.     6s. 

Also  Svo,  sewed,  6d. 

TIMES. — "  We  should  like  to  follow  Dr.  Illingworth  further,  but  we  have  said  enough 
to  show  that  these  studies  are  rooted  in  deep  reading  of  things  and  men,  and  the  best 
thoughts  of  men,  and  the  fruit  should  be  plentiful  in  proportion." 

THE  DOCTRINE  OF  THE  TRINITY  APOLOGETICALLY 
CONSIDERED.  Crown  Svo.  6s. 

LAYMAN. — "Devoutness,  conviction,  earnest  faith,  intellectual  force  and  keenness, 
deep  spirituality — these  qualities  must  always  give  value  and  attractiveness  to  a  theo 
logian's  work  ;  and  they  are  to  be  found  in  this  volume,  as  in  those  which  have  previously 
come  from  the  author's  pen. " 

Inge    (Rev.    Dr.)— ALL     SAINTS'     SERMONS,     1905-1907. 

Crown  Svo.      35.  6d.  net. 

SATURDAY  REVIEW. — "Those  who  heard  any  of  these  sermons  will  need  no 
pressure  from  us  to  get  the  volume  ;  those  who  did  not  hear  them  are  very  earnestly  re 
commended  to  buy  it. " 

Inskip   (Rev.  J.  T.)— THE   PASTORAL   IDEA.       Lectures  in 

Pastoral  Theology  delivered  at  the  King's  College,  London,  during 

the  Lent  term,  1905.      Crown  Svo.      6s. 
Jacob   (Rev.    J.   A.)  — BUILDING    IN    SILENCE,    and   other 

Sermons.     Extra  Fcap.  Svo.     6s. 

Jacob  (Rev.  J.  T.)— CHRIST  THE  INDWELLER.   Cr.  Svo.    55. 
Jellett   (Rev.   Dr.)— THE   ELDER   SON,   and  other   Sermons. 

Crown  Svo.     6s. 
Jevons  (F.  B.)— AN    INTRODUCTION    TO    THE   STUDY 

OF  COMPARATIVE  RELIGION.      Crown  Svo.      6s.  6d.  net. 


THEOLOGICAL  CATALOGUE  31 

JEWISH  QUARTERLY  REVIEW.  Edited  by  I.  ABRAHAMS  and 
C.  G.  MONTEFIORE.  Demy  8vo.  33.  6d.  Vols.  1-7,  I2s.  6d. 
each.  Vols.  8-20,  153.  net  each. 

Joceline  (E.)— THE  MOTHER'S  LEGACIE  TO  HER  UN 
BORN  CHILD.  Cr.  i6mo.  45.  6d. 

Jones  (Jenkin  Lloyd).— JESS  :  BITS  OF  WAYSIDE  GOSPEL. 
Crown  8vo.  6s. 

Jones  (Dr.  Rufus  M.)— STUDIES  IN  MYSTICAL  RELI 
GION.  8vo.  I2s  net. 

EXPOSITORY  TIMES.  — "  This  is  a  great  book  ...    It  is  the_  work  of  a  man 
whom  mysticism  has  made  great,  and  who  now  rejoices  to  magnify  mysticism.'' 

Joseph  (Rev.  Morris).— JUDAISM   AS   CREED  AND   LIFE. 

Extra  Crown  8vo.      55.  net. 

Kellogg  (Rev.  S.  H.)— THE  GENESIS  AND  GROWTH  OF 
RELIGION.  Crown  Svo.  6s. 

King  (H.  C.)— THE  SEEMING  UNREALITY  OF  THE 
SPIRITUAL  LIFL.  Crown  Svo.  6s.  6d.  net. 

RECONSTRUCTION  IN  THEOLOGY.      Crown  Svo.     6s. 

THEOLOGY  AND  THE  SOCIAL  CONSCIOUSNESS.  Crown 
Svo.  53.  net. 

THE  LAWS  OF  FRIENDSHIP— HUMAN  AND  DIVINE. 
Crown  Svo.  55.  net. 

Kingsley  (Charles) — 

VILLAGE  AND  TOWN  AND  COUNTRY  SERMONS.     Crown 

Svo.     35.  6d. 

THE  WATER  OF  LIFE,  and  other  Sermons.     Crown  Svo.     35.  6d. 
SERMONS  FOR  THE  TIMES.     Crown  Svo.     35.  6d. 
GOOD  NEWS  OF  GOD.     Crown  Svo.     35.  6d. 
THE  GOSPEL  OF  THE  PENTATEUCH,  AND  DAVID.     Crown 

Svo.     35.  6d. 

DISCIPLINE,  and  other  Sermons.      Crown  Svo.     33.  6d. 
WESTMINSTER  SERMONS.     Crown  Svo.     35.  6d. 
ALL  SAINTS'  DAY,  and  other  Sermons.     Crown  Svo.     33.  6d. 
Kirkpatrick    (Dean).— THE    DIVINE    LIBRARY   OF   THE 

OLD  TESTAMENT.      Its  Origin,  Preservation,  Inspiration,  and 

Permanent  Value.      Crown  Svo.      35.  net. 
THE  DOCTRINE  OF  THE  PROPHETS.     Warburtonian  Lectures 

1886-1890.      Third  Edition.      Crown  Svo.      6s. 

Knight  (W.  A.)— ASPECTS  OF  THEISM.      Svo.      8s.  6d. 

LETTERS  FROM  HELL.  Newly  translated  from  the  Danish.  With 
an  Introduction  by  Dr.  GEORGE  MACDONALD.  Twenty-eighth 
Thousand.  Crown  Svo.  2s.  6d. 


32  MACMILLAN  AND  CO.'S 

Leighton  (Prof.  J.  A.)— JESUS  CHRIST  AND  THE  CIVIL 
ISATION  OF  TO-DAY.  The  Ethical  Teaching  of  Jesus  con 
sidered  in  its  Bearings  on  the  Moral  Foundations  of  Modern  Culture. 
Crown  8vo.  6s.  6d.  net. 

Lightfoot  (Bishop)— 

THE  CHRISTIAN  MINISTRY.  Reprinted  from  Dissertations  on 
the  Apostolic  Age.  Crown  8vo.  35.  net. 

LEADERS  IN  THE  NORTHERN  CHURCH  :  Sermons  Preached 
in  the  Diocese  of  Durham.  2nd  Edition.  Crown  8vo.  6s. 

ORDINATION  ADDRESSES  AND  COUNSELS  TO  CLERGY. 
Crown  8vo.  6s. 

CAMBRIDGE  SERMONS.     Crown  8vo.     6s. 

SERMONS  PREACHED  IN  ST.  PAUL'S  CATHEDRAL.  Crown 
8vo.  6s. 

SERMONS  PREACHED  ON  SPECIAL  OCCASIONS.  Crown 
8vo.  6s. 

A  CHARGE  DELIVERED  TO  TFIE  CLERGY  OF  THE 
DIOCESE  OF  DURHAM,  25th  Nov.  1886.  Demy  Svo.  2s. 

ESSAYS  ON  THE  WORK  ENTITLED  ''Supernatural  Reli 
gion."  Svo.  Re-issue  at  6s.  net. 

DISSERTATIONS  ON  THE  APOSTOLIC  AGE.     Svo.      143. 

BIBLICAL  ESSAYS.     Svo.      125. 

Lillingston    (Frank,    M.A.)  — THE    BRAMO    SAMAJ    AND 
ARYA    SAMAJ     IN    THEIR    BEARING     UPON    CHRIS 
TIANITY.      A  Study  in  Indian  Theism.      Cr.  Svo.      2s.  6d.  net. 
Lindsay  (A.  R.  B.)— GLORIA   CHRISTI.     An  Outline   Study 
of  Missions  and  Social  Progress.      Globe  Svo.      2s.  net.      Sewed, 
is.  3d.  net. 
Lloyd    (Rev.    A.)— THE  WHEAT    AMONG    THE   TARES. 

Studies  of  Buddhism  in  Japan.      Crown  Svo.      35.  6d.  net. 
Lucas  (Bernard) — 

THE  EMPIRE  OF  CHRIST.  Being  a  Study  of  the  Missionary 
Enterprise  in  the  Light  of  Modern  Religious  Thought.  Crown 
Svo.  2s.  6d.  net. 

THE  FAITH  OF  A  CHRISTIAN.      Svo.      Sewed.     6d. 

THE  FIFTH   GOSPEL.      Being  the   Pauline  Interpretation  of  the 

Christ.      Crown  Svo.      38.  6d.  net. 
CONVERSATIONS    WITH    CHRIST.       A    Biographical    Study. 

Crown  Svo.      35.  6d.  net. 

Luther.  -THE  LETTERS  OF  MARTIN  LUTHER.  Selected 
and  translated  by  Margaret  A.  Currie.  Svo.  125.  net. 

M'Connell  (Dr.  S.  D.)— CHRIST.      Crown  Svo.      55.  net. 
Macmillan  (Rev.  Hugh) — 

THE    ISLES    AND    THE    GOSPEL,    AND    OTHER    BIBLE 

STUDIES.      With  Portrait  and  Prefatory  Memoir.      Crown  Svo. 

45.  6d. 


THEOLOGICAL  CATALOGUE  33 

Macmillan  (Rev.  Hugh) — continued. 

BIBLE  TEACHINGS  IN  NATURE.      1501  Ed.      Globe  8vo.     6s. 
THE  TRUE  VINE  ;   OR,  THE  ANALOGIES  OF  OUR  LORD'S 

ALLEGORY.      5th  Edition.      Globe  8vo.     6s. 

THE  MINISTRY  OF  NATURE.     8th  Edition.     Globe  8vo.     6s. 
THE  SABBATH  OF  THE  FIELDS.   6th  Edition.     Globe  8vo.   6s. 
GLEANINGS  IN  HOLY  FIELDS.      Crown  8vo.      35.  6d. 
THE  CORN  OF  HEAVEN.     Crown  8vo.      6s. 

Marshall  (H.  Rutgers)— INSTINCT  AND  REASON  :  An 
Essay  with  some  Special  Study  of  the  Nature  of  Religion.  Svo. 
I2s.  6d.  net. 

Mason  (Caroline  A.) — LUX  CHRISTI  :  An  Outline  Study  of 
India — A  Twilight  Land.  Cr.  Svo.  2s.  net.  Sewed,  is.  3d.  net. 

Mathews    (S.)— THE    SOCIAL    TEACHING     OF    JESUS: 
AN  ESSAY  IN  CHRISTIAN  SOCIOLOGY.     Crown  Svo.     6s. 
THE    CHURCH    AND    THE    CHANGING    ORDER.       Crown 
Svo.      6s.  6d.  net. 

Maurice  (Frederick  Denison) — 

THE  KINGDOM  OF  CHRIST.      3rd  Ed.      2  Vols.     Cr.  Svo.      75. 

THE  CONSCIENCE.  Lectures  on  Casuistry.  3rd  Ed.  Crown  Svo. 
4$.  6d. 

DIALOGUES  ON  FAMILY  WORSHIP.      Crown  Svo.     45.  6d. 

THE  DOCTRINE  OF  SACRIFICE  DEDUCED  FROM  THE 
SCRIPTURES.  2nd  Edition.  Crown  Svo.  6s. 

THE  RELIGIONS  OF  THE  WORLD.  6th  Edition.  Cr.  8vo. 
45.  6d. 

ON  THE  SABBATH  DAY;  THE  CHARACTER  OF  THE 
WARRIOR;  AND  ON  THE  INTERPRETATION  OF 
HISTORY.  Fcap.  Svo.  2s.  6d. 

LEARNING  AND  WORKING.     Crown  Svo.     45.  6d. 

THE  LORD'S  PRAYER,  THE  CREED,  AND  THE  COM 
MANDMENTS.  Pott  Svo.  is. 

Collected  Works.      Crown  8vo.      33.  6d.  each. 

SERMONS  PREACHED  IN  LINCOLN'S  INN  CHAPEL.    In  Six 

Volumes.      3$.  6d.  each. 

SERMONS   PREACHED  IN  COUNTRY  CHURCHES. 
CHRISTMAS  DAY  AND  OTHER  SERMONS. 
THEOLOGICAL  ESSAYS.      (Also  Svo.      Sewed.      6d.) 
PROPHETS  AND  KINGS. 
PATRIARCHS  AND  LAWGIVERS. 
THE  GOSPEL  OF  THE  KINGDOM  OF  HEAVEN. 
GOSPEL  OF  ST.  JOHN. 
EPISTLE  OF  ST.  JOHN. 
FRIENDSHIP  OF  BOOKS. 
PRAYER  BOOK  AND  LORD'S  PRAYER. 


34  MACMILLAN  AND  CO.'S 

Maurice  (Frederick  Denison) — Collected  Works— continued. 
THE  DOCTRINE  OF  SACRIFICE. 
THE  ACTS  OF  THE  APOSTLES. 

Milligan  (Rev.  Prof.  W.)— THE  RESURRECTION   OF  OUR 

LORD.      Fourth  Edition.      Crown  8vo.      53. 
THE    ASCENSION    AND     HEAVENLY     PRIESTHOOD    OF 

OUR  LORD.      Baird  Lectures,  1891.      Crown  Svo.      75.  6d. 
MISSIONS— UNITED  STUDY  OF.     See  under  GRIFFIS,  HODGKINS, 
MASON,     MONTGOMERY,     PARSONS,     SMITH,     LINDSAY,     and 

ZWEMER. 

Montefiore  (Claude  G.)— LIBERAL   JUDAISM.     An   Essay. 

Crown  Svo.      33.  net. 

TRUTH    IN    RELIGION,    AND    OTHER   SERMONS.      Crown 
Svo.      33.  6d.  net. 

Montgomery  (Helen  Barrett).  — CHRISTUS    REDEMPTOR. 

An  Outline  Study  of  the  Island  World  of  the  Pacific.      Globe  Svo. 
2s.  net.      Paper,   is.  3d.  net. 

Moorhouse  (Bishop) — 

JACOB  :  Three  Sermons.      Extra  Fcap.  Svo.      35.  6d. 

THE    TEACHING    OF    CHRIST.       Its    Conditions,    Secret,    and 

Results.      Crown  Svo.      35.  net. 

DANGERS  OF  THE  APOSTOLIC  AGE.      Crown  Svo.      33.  net. 
CHURCH    WORK  :    ITS    MEANS    AND    METHODS.      Crown 

Svo.      35.  net. 

Morrison  (Rev.  Dr.)  — NEW  IDEAS  IN  INDIA  DURING 
THE  NINETEENTH  CENTURY.  A  Study  of  Social,  Political, 
and  Religious  Developments.  Svo.  75.  6d.  net. 

Myers    (F.  W.   H.)— SCIENCE    AND    A    FUTURE    LIFE. 

Gl.  Svo.      43.  net. 
Nash  (H.  S.)— GENESIS  OF  THE  SOCIAL  CONSCIENCE. 

THE   RELATION    BETWEEN    THE    ESTABLISHMENT 

OF    CHRISTIANITY    IN    EUROPE    AND    THE    SOCIAL 

QUESTION.      Crown  Svo.      6s. 

THE  ATONING   LIFE.      Crown  Svo.      5s.net. 

Nolloth  (Rev.  C.  F.)— THE  PERSON  OF  OUR  LORD  AND 
RECENT  THOUGHT.  Crown  Svo.  6s. 

Professor  SANDAY  writes  :— "  I  think  you  will  know  how  very  much  I  agree  with  its 
general  tone  and  spirit,  and,  I  may  really  say,  in  great  part  with  the  detailed  conclusions 
at  which  you  arrive.  I  am  glad  to  see — if  I  may  say  so— how  thoroughly  you  have  kept 
up  with  the  literature  of  the  subject — especially  the  foreign  literature." 

Parsons  (E.  C.)— CHRISTUS  LIBERATOR  :  An  Outline  Study 
of  Africa.  With  an  Introduction  by  Sir  HARRY  H.  JOHNSTON, 
K.C.B.  With  Coloured  Map.  Globe  Svo.  2s.  net.  Sewed, 
is.  3d.  net. 


THEOLOGICAL  CATALOGUE  35 

Peabody  (Prof.  F.  G.)— JESUS  CHRIST  AND  THE  SOCIAL 
QUESTION.  Crown  Svo.  6s.  6cl.  net.  Also  8vo.  Sewed.  6d. 

JESUS  CHRIST  AND  THE  CHRISTIAN  CHARACTER. 
An  Examination  of  the  Teaching  of  Jesus  in  its  relation  to  some 
of  the  Moral  Problems  of  Personal  Life.  Crown  Svo.  6s.  6d.  net. 

THE  RELIGION  OF  AN  EDUCATED  MAN.  Crown  Svo. 
Gilt  top.  43.  6d.  net. 

This  little  volume,  by  the  well-known  Harvard  Professor,  treats  the 
subject  under  the  following  main  heads  : — Religion  as  Education  ;  The 
Message  of  Christ  to  the  Scholar  ;  and  Knowledge  and  Service. 

Philipson  (D.)— THE  REFORM  MOVEMENT  IN  JUDAISM. 
Extra  Crown  Svo.  8s.  6d.  net. 

Picton  (J.  Allanson).— THE  RELIGION  OF  THE  UNI 
VERSE.  Svo.  IDS.  net. 

Pigou  (Prof.  A.  C.)— THE  PROBLEM  OF  THEISM  AND 
OTHER  ESSAVS.  Crown  Svo.  35.  net. 

Plumptre       (Dean).  —  MOVEMENTS        IN        RELIGIOUS 

THOUGHT.      Fcap.  Svo.      35.  6d. 
PRO    CHRISTO    ET    ECCLESIA.      Third   Impression.      Crown  Svo. 

Gilt  top.      45.  6d.  net. 

BOOKMAN. — "It  is  not  only  its  anonymity  which  suggests  comparison  with  Ecce 
Homo.  The  subject  is  the  same  in  both  books— the  method  and  aim  of  Jesus — though 
treated  from  quite  different  points  of  view  ;  and  the  level  of  thought  is  much  the  same  ; 
the  easy  originality  that  cuts  a  new  section  through  the  life  of  Christ  and  shows  us  strata 
before  unthought  of;  the  classic  severity  of  the  style,  the  penetrating  knowledge  of  human 
nature,  the  catholicity  of  treatment,  all  remind  us  of  Professor  Seeley's  captivating  work." 

CHRISTUS  FUTURUS.  By  the  Author  of  "Pro  Chrislo  et  Ecclesia." 
Crown  Svo.  Us.  net. 

TIMES.  —  "As  well  worth  the  attention  of  the  seeker  after  truth  as  Pro  Christo 
et  Ecclesia." 

Purchas  (Rev.  H.  T.)  —  JOHANNINE  PROBLEMS  AND 
MODERN  NEEDS.  Crown  Svo.  3s.  net. 

Rauschenbusch  (W.)— CHRISTIANITY  AND  THE  SOCIAL 
CRISIS.  Extra  Crown  Svo.  6s.  6d.  net. 

RELIGIOUS  DOUBTS  OF  DEMOCRACY.  Papers  by  Various 
Authors.  Edited  by  GEORGE  HAW.  Svo.  Sewed.  6d.  - 

Kendall  (Rev.  F.)— THE  THEOLOGY  OF  THE  HEBREW 
CHRISTIANS.  Crown  Svo.  55, 

Ridding  (George,  Bishop  of  Southwell).— THE  REVEL  AND 
THE  BATTLE.  Crown  Svo.  6s. 

Robinson  (Prebendary  H.  G.)  — MAN  IN  THE  IMAGE  OF 
GOD,  and  other  Sermons.  Crown  Svo.  7s-  6d. 


36  MACMILLAN  AND  CO.'S 

Robinson  (Dean  J.  A.)— UNITY  IN   CHRIST  AND  OTHER 

SERMONS.     Crown  8vo.      6s. 
Rutherford  (Rev.  Dr.  W.  G.)— THE  KEY  OF  KNOWLEDGE. 

Sermons  preached  to  Westminster  Boys  in  the  Abbey.    Cr.  8vo    6s. 

Ryle  (Rt.    Rev.    H.   E.,   Bishop  of  Winchester).  — ON     HOLY 

SCRIPTURE  AND  CRITICISM.      Crown  8vo.     4s.  6d. 
ON  THE  CHURCH  OF  ENGLAND.      Crown  8vo.      6s. 

Schmidt  (Prof.  N.)— THE  PROPHET  OF  NAZARETH. 
8vo.  i os.  6d.  net. 

Schultz  (Dr.  H.)— OUTLINES  OF  CHRISTIAN  APOLOGE 
TICS  FOR  USE  IN  LECTURES.  Ex.  Cr.  8vo.  75.  6d.  net. 

Seeley  (Sir  J.  R.)— ECCE   HOMO  :  A  Survey  of  the   Life  and 
Work  of  Jesus  Christ.     Globe  8vo.     4s.net.     Globe  8vo.     is.net. 
8vo.     Sewed.     6d. 
NATURAL  RELIGION.      Globe  8vo.      45.  net. 

Selborne  (Roundell,  Earl  of). —THE  CATHOLIC  AND 
APOSTOLIC  CHURCH.  Globe  8vo.  33.  6d. 

Service  (Rev.  John). — SERMONS.  With  Portrait.  Crown  8vo.  6s. 

Shepard  (Rev.  J.  W.)— LIGHT  AND  LIFE.  Sermons.  With 
a  Prefatory  Memoir  by  the  Ven.  HENRY  E.  J.  BEVAX,  M.A., 
Archdeacon  of  Middlesex.  With  Portrait.  Crown  Svo.  6s. 

Slicer   (T.   R.)  — THE   WAY  TO    HAPPINESS.     Globe  Svo. 

55.  net. 
Smith  (A.  H.)— REX  CHRISTUS.    An  Outline  Study  of  China. 

Globe  Svo.      2s.  net.      Sewed.      is.  3d.  net. 
Stanley    (Dean). —  THE     NATIONAL     THANKSGIVING. 

Sermons  preached  in  Westminster  Abbey.    2nd  Ed.    Cr.  Svo.    2s.  6d. 

Sterrett  (Dr.  J.  M.)— THE  FREEDOM  OF  AUTHORITY. 
Essays  in  Apologetics.  Ex.  Crown  Svo.  8s.  6d.  net. 

Stewart  (Prof.  Balfour)  and  Tait  (Prof.  P.  G.)— THE  UNSEEN 
UNIVERSE;  OR,  PHYSICAL  SPECULATIONS  ON  A 
FUTURE  STATE,  isth  Edition.  Crown  Svo.  6s. 

Sturge  (Clement   Y.)— POINTS  OF    CHURCH   LAW    AND 

OTHER  WRITINGS  ILLUSTRATIVE  OF  THE  LAW  OF 

THE  CHURCH.      Svo.      35.  6d.  net. 
Swete  (Rev.   Prof.  H.  B.)—  THE  APPEARANCES   OF   OUR 

LORD    AFTER   THE    PASSION.      A   Study  in    the    Earliest 

Christian  Tradition.      Crown  Svo.      2s.  6d  net. 

Talbot  (Bishop).— A  CHARGE  DELIVERED  TO  THE 
CLERGY  OF  THE  DIOCESE  OF  ROCHESTER,  October 
24,  25,  and  26,  1899.  Svo.  Sewed.  2s.  net. 


THEOLOGICAL  CATALOGUE  37 

Talbot  (Bishop) — contimted. 

THE  CHURCH'S  FAILURES  AND  THE  WORK  OF  CHRIST. 
A  Charge  addressed  to  the  Clergy  of  his  Diocese  at  his  Second 
Visitation  in  the  Ninth  Year  of  his  Episcopate  and  in  the  Year  of 
Our  Lord  1903.  8vo.  Sewed,  is.  net. 

DAILY  NEWS.— "  A.  little  book  that  will  be  read  with  interest  by  all  who  are 
concerned  in  the  same  problem  here  considered — the  relation  of  Christianity  as  an  active 
inspiration  of  common  life  to  such  masses  of  toiling  populations  as  are  represented  by 
the  millions  of  South  London." 

THE    CHURCH'S    STRESS.      Primary   Charge  to  the   Clergy   of 

the  Diocese  of  Southwark.      8vo.      Sewed,      is.  net. 
THE  FULNESS  OF  CHRIST.      Globe  8vo.      is.  6d.  net. 
Temple  (Archbishop) — 

SERMONS     PREACHED    IN    THE    CHAPEL     OF     RUGBY 

SCHOOL.      Extra  Fcap.  8vo.      45.  6d. 
SECOND  SERIES.     3rd  Edition.      6s. 
THIRD  SERIES.     4th  Edition.     6s. 
THE   RELATIONS   BETWEEN   RELIGION   AND    SCIENCE. 

Bampton  Lectures,  1884.     New  Impression,  1903.     Cr.  8vo.      6s. 
CHARGE  DELIVERED  AT  HIS   FIRST  VISITATION.     8vo. 

Sewed,      is.  net. 

(i)  The  Doctrine  of  the  Eucharist;  (2)  The  Practice  of  Confession; 
(3)  Uniformity  in  Ceremonial ;  (4)  The  Power  of  the  Bishops. 

Templeton  (J.  S.).— A  LAYMAN'S  MIND  ON  CREED  AND 

CHURCH.      Crown  8vo.      35.  6d.  net. 
TO  THOSE  WHO  SUFFER.      A  Heart  of  Compassion.      Crown  Svo. 

Sewed.      is.  net. 

PALL  MALL  GAZETTE. — "  We  have  rarely  met  so  slim  a  volume  more  full  of 
suggestive  and  helpful  thoughts.  ...  A  true,  a  beautiful  book  ;  and  we  trust  the  modest 
way  it  is  ushered  into  the  world  will  not  prevent  it  obtaining  the  attention  and  recognition 
it  deserves." 

Trench  (Archbishop).— HULSEAN  LECTURES.     Svo.     75.  6d 
Tymms   (Rev.    Dr.    T.   V.)  — THE    CHRISTIAN     IDEA    OF 

ATONEMENT.      Angus  Lectures.      Crown  Svo.      75.  6d. 
Vaughan  (Dean) — 

MEMORIALS  OF  HARROW  SUNDAYS.     5th  Edition.     Crown 

Svo.      IDS.  6d. 

HEROES  OF  FAITH.      2nd  Edition.     Crown  Svo.      6s. 
LIFE'S     WORK    AND     GOD'S     DISCIPLINE.       3rd     Edition. 

Extra  Fcap.  Svo.      2s.  6d. 
THE    WHOLESOME    WORDS     OF    JESUS    CHRIST.       2nd 

Edition.      Fcap.  Svo.      33.  6d. 

FOES  OF  FAITH.      2nd  Edition.      Fcap.  Svo.      35.  6d. 
COUNSELS  FOR  YOUNG  STUDENTS.     Fcap.  Svo.      2s.  6d. 
THE  TWO  GREAT  TEMPTATIONS.    2nd  Ed.    Fcap.  Svo.    33.  6d. 
ADDRESSES  FOR  YOUNG  CLERGYMEN.      Extra  Fcap.  Svo. 

43.  6d. 

"  MY  SON,  GIVE  ME  THINE  HEART."     Extra  Fcap.  Svo.      53. 
TEMPLE  SERMONS.     Crown  Svo.      ros.  6d. 


38  MACMILLAN  AND  CO.'S 

Vaughan  (Dean) — continued. 

AUTHORISED  OR  REVISED?     Sermons  on  some  of  the  Texts  in 

which  the  Revised  Version  differs  from  the  Authorised.     Crown 

8vo.     7s.  6d. 
LESSONS  OF  THE  CROSS  AND  PASSION.     WORDS  FROM 

THE    CROSS.      THE   REIGN    OF    SIN.      THE    LORD'S 

PRAYER.  Four  Courses  of  Lent  Lectures.  Crown  8vo.  IDS.  6d. 
UNIVERSITY  SERMONS.  NEW  AND  OLD.  Cr.  8vo.  IDS.  6d. 
NOTES  FOR  LECTURES  ON  CONFIRMATION,  Fcap.  8vo. 

is.  6d. 
DONCASTER    SERMONS.      Lessons   of  Life  and  Godliness,   and 

Words  from  the  Gospels.      Cr.  8vo.      IDS.  6d. 

RESTFUL  THOUGHTS  IN  RESTLESS  TIMES.     Cr.  8vo.     55. 
LAST  WORDS  IN  THE  TEMPLE  CHURCH.     Globe  8vo.     55. 

SATURDAY  R E VIE W.— "These  discourses,  in  thought,  in  style,  have  so  much 
that  is  permanent  and  fine  about  them  that  they  will  stand  the  ordeal  of  being  read  by 
any  serious  man,  even  though  he  never  heard  Dr.  Vaughan  speak." 

UNIVERSITY  AND  OTHER  SERMONS.     Crown  Svo.     6s. 

TIMES. — "  As  specimens  of  pure  and  rhythmical  English  prose,  rising  here  and  there 
to  flights  of  sober  and  chastened  eloquence,  yet  withal  breathing  throughout  an  earnest 
and  devotional  spirit,  these  sermons  would  be  hard  to  match." 

SCOTSMAN. — "All  are  marked  by  the  earnestness,  scholarship,  and  strength  of 
thought  which  invariably  characterised  the  pulpit  utterances  of  the  preacher." 

Vaughan  (Rev.  D.  J.)~ THE  PRESENT  TRIAL  OF  FAITH. 

Crown  Svo.      55. 
QUESTIONS    OF    THE    DAY,  SOCIAL,    NATIONAL,    AND 

RELIGIOUS.      Crown  Svo.      55. 
NATIONAL   OBSERVER.— "In  discussing  Questions  of  the  Day   Mr.    D.    J. 

Vaughan  speaks  with  candour,  ability,  and  common  sense." 

SCOTSMAN. — "They  form  an  altogether  admirable  collection  or  vigorous  and 
thoughtful  pronouncements  on  a  variety  of  social,  national,  and  religious  topics." 

GLASGOW  HERALD. — "  A  volume  such  as  this  is  the  best  reply  to  those  friends 
of  the  people  who  are  for  ever  complaining  that  the  clergy  waste  their  time  preaching 
antiquated  dogma  and  personal  salvation,  and  neglect  the  weightier  matters  of  the  law." 

MANCHESTER  GUARDIAN.— "Hz  speaks  boldly  as  well  as  thoughtfully,  and 
what  he  has  to  say  is  always  worthy  of  attention." 

EXPOSITOR  Y  TIMES. — "  Most  of  them  are  social,  and  these  are  the  most  interest 
ing.  And  one  feature  of  peculiar  interest  is  that  in  those  sermons  which  were  preached 
twenty  years  ago  Canon  Vaughan  saw  the  questions  of  to-day,  and  suggested  the  remedies 
we  are  beginning  to  apply." 

Vaughan  (Canon  E.  T.)— SOME  REASONS  OF  OUR  CHRIS 
TIAN  HOPE.  Hulsean  Lectures  for  1875.  Crown  Svo.  6s.  6d, 

Venn  (Dr.  John).— ON  SOME  CHARACTERISTICS  OF 
BELIEF,  SCIENTIFIC  AND  RELIGIOUS.  Svo.  6s.  6d. 

Welldon     (Bishop).  — THE     SPIRITUAL     LIFE,    and    other 

Sermons.     Crown  Svo.     6s. 

SCOTTISH  LEADER.-—"  In  astrain  of  quiet,  persuasive  eloquence,  Bishop  Welldon 
treats  impressively  of  various  aspects  of  the  higher  life.  His  discourses  cannot  fail  both 
to  enrich  the  heart  and  stimulate  the  mind  of  the  earnest  reader." 

GLASGOW  HERALD. — "They  are  cultured,  reverent,  and  thoughtful  productions. 

THE  REVELATION  OF  THE  HOLY  SPIRIT.    Crown  Svo.    6s. 
"I   LIVE":    BEING    HINTS    ON    THE    CHRISTIAN    LIFE. 

Crown  Svo.      is.  6d.  net. 
THE  CONSECRATION  OF  THE  STATE.     An  Essay.     Crown 

Svo.      2s.  net. 


THEOLOGICAL  CATALOGUE  39 

Wenley  (Dr.  R.   M.)— MODERN    THOUGHT    AND    THE 

CRISIS  IN  BELIEF.      Crown  8vo.      6s.  6d.  net. 
Westcott   (Bishop)— ON   THE    RELIGIOUS     OFFICE    OF 

THE  UNIVERSITIES.      Sermons.      Crown  8vo.     4s.  6d. 
GIFTS  FOR  MINISTRY.     Addresses  to  Candidates  for  Ordination. 

Crown  8vo.      is.  6d. 

THE  REVELATION  OF  THE  RISEN  LORD.     Cr.  Svo.     6s. 
THE  HISTORIC  FAITH.     3rd  Edition.     Crown  Svo.     6s.      Also 

Svo.     Sewed.     6d. 

THE  GOSPEL  OF  THE  RESURRECTION.    6th  Ed.    Cr.  Svo.    6s. 
THE  REVELATION  OF  THE  FATHER.     Crown  Svo.     6s. 
CHRISTUS  CONSUMMATOR.     2nd  Edition.     Crown  Svo.     6s. 
SOME  THOUGHTS  FROM  THE  ORDINAL.     Cr.  Svo.      is.  6d. 
SOCIAL  ASPECTS  OF  CHRISTIANITY.     Crown  Svo.     6s. 
ESSAYS  IN  THE  HISTORY  OF  RELIGIOUS  THOUGHT  IN 

THE  WEST.     Globe  Svo.     45.  net. 
THE   GOSPEL  OF  LIFE.      Crown  Svo.     6s.      Also  Svo.     Sewed. 

6d. 
THE  INCARNATION  AND  COMMON  LIFE.      Crown  Svo.     6s. 

TIMES.  —  "A  collection  of  sermons  which  possess,  among  other  merits,  the  rare  one 
of  actuality,  reflecting,  as  they  frequently  do,  the  Bishop's  well-known  and  eager  interest 
in  social  problems  of  the  day." 

CHRISTIAN  ASPECTS  OF  LIFE.      Crown  Svo.      75.  6d. 

CHURCH  TIMES. — "We  heartily  commend  this  volume  to  the  notice  of  our 
readers.  .  .  .  The  Church  of  England  is  not  likely  to  lose  touch  with  the  people  of  this 
country  so  long  as  she  is  guided  by  Bishops  who  show  such  a  truly  large-hearted 
sympathy  with  everything  human  as  is  here  manifested  by  the  present  occupier  of  the 
see  of  Durham." 

LITERATURE. — "A  sermon  of  the  national  day  of  rest,  and  some  attractive  per 
sonal  reminiscences  of  school  days  under  James  Prince  Lee,  are  among  the  choicest  parts 
of  the  volume,  if  we  are  to  single  out  any  portions  from  a  work  of  dignified  and  valuable 
utterance." 

DAILY  NEWS. — "Through  every  page  .  .  .  runs  the  same  enlightened  sympathy 
with  the  living  world.  One  forgets  the  Bishop  in  the  Man,  the  Ecclesiastic  in  the  Citizen, 
the  Churchman  in  the  Christian." 

THE  OBLIGATIONS   OF   EMPIRE.     Cr.  Svo.     Sewed.     3d.  net. 
LESSONS  FROM  WORK.      CHARGES  AND  ADDRESSES.     Second 

Impression.      Crown  Svo.      6s. 
ADDRESS  DELIVERED  TO  MINERS,  July  1901.      Crown  Svo. 

Sewed.      6d. 

WORDS  OF  FAITH  AND  HOPE.      Crown  Svo.     45.  6d. 
CHRISTIAN    SOCIAL    UNION    ADDRESSES.       Crown    Svo. 

is.  net. 

COMMON  PRAYERS  FOR  FAMILY  USE.    Crown  Svo.     is.  net. 
PETERBOROUGH  SERMONS.      Crown  Svo.      6s. 
SCOTSMAN. — "  They  are  characteristic  prolocutions  of  an  eminent  Anglican  divine 
and  will  be  read  with  interest  both  within  and  without  the  Church  of  England." 

VILLAGE  SERMONS.      Crown  Svo.      6s. 

White  (A.  D.)— A  HISTORY  OF  THE  WARFARE  OF 
SCIENCE  WITH  THEOLOGY  IN  CHRISTENDOM.  In 
Two  Vols,  Svo.  2 is.  net. 

TIMES.  — "  Is  certainly  one  of  the  most  comprehensive,  and,  in  our  judgment,  one  of 
the  most  valuable  historical  works  that  have  appeared  for  many  years.  ...  He  has 


40     MACMILLAN  AND  CO.'S  THEOLOGICAL  CATALOGUE 

chosen  a  large  subject,  but  it  is  at  least  one  which  has  clear  and  definite  limits,  and  he 
has  treated  it  very  fully  and  comprehensively  in  two  moderate  volumes.  .  .  .  His  book 
appears  to  us  to  be  based  on  much  original  research,  on  an  enormous  amount  of  careful, 
accurate,  and  varied  reading,  and  his  habit  of  appending  to  each  section  a  list  of  the 
chief  books,  both  ancient  and  modern,  relating  to  it  will  be  very  useful  to  serious  students. 
He  has  decided  opinions,  but  he  always  writes  temperately,  and  with  transparent  truth 
fulness  of  intention." 

Whiton  (Dr.  J.  M.) — MIRACLES  AND   SUPERNATURAL 

RELIGION.     Fcap.  8vo.      35.  net. 
Whitworth  (Rev.  Wm.  Allen).— CHRISTIAN  THOUGHT  ON 

PRESENT-DAY  QUESTIONS.     Sermons  on  Special  Occasions. 

With  a  Preface  by  the  BISHOP  OF  LONDON.     Cr.  8vo.     43.  6d.  net. 
THE    SANCTUARY    OF    GOD    AND    OTHER    SERMONS. 

Crown  8vo.      43.  6d.  net. 
Wickham    (Very    Rev.    Dean). — WELLINGTON    COLLEGE 

SERMONS.     Crown  8vo.     6s. 
Wilkins  (Prof.  A.  S.)— THE  LIGHT  OF  THE  WORLD  :     an 

Essay.      2nd  Edition.      Crown  8vo.      33.  6d. 
Williams   (Dr.   C.    D.)  — A    VALID    CHRISTIANITY   FOR 

TO-DAY.     Crown  8vo.     6s.  6d.  net. 

Wilson  (Archdeacon).— SERMONS    PREACHED    IN    CLIF 
TON  COLLEGE  CHAPEL.   Second  Series.    1888-90.   Cr.Svo.  6s. 
ESSAYS  AND  ADDRESSES.     Crown  8vo.     2s.  6d.  net. 
GUARDIAN.— "  We    heartily   welcome    a    new   edition    of  Archdeacon    Wilson's 
Essays  and  Addresses." 

SOME  CONTRIBUTIONS  TO  THE  RELIGIOUS  THOUGHT 

OF  OUR  TIME.     Crown  8vo.     6s. 

HOW  CHRIST  SAVES  US,  OR  THE  GOSPEL  OF  THE 
ATONEMENT.  Being  the  Hulsean  Lectures  for  1898-99. 
8vo.  Sewed.  6d. 

OXFORD    MAGAZINE. — "  They  contain  a   good   deal   of   strong   thought  and 
delicate  expression." 

SPECTA  TOR.—"  A  notable  pronouncement." 

TWO  SERMONS  ON  THE  MUTUAL  INFLUENCES  OF 
THEOLOGY  AND  THE  NATURAL  SCIENCES,  8vo. 
Sewed.  6d.  net. 

SIX  LECTURES  ON  PASTORAL  THEOLOGY.  With  an 
Appendix  on  the  Influence  of  Scientific  Training  on  the  Reception 
of  Religious  Truth.  Crown  8vo.  35.  6d.  net. 

PROBLEMS  OF  RELIGION  AND  SCIENCE.  8vo.  Sewed.  6d. 
Wood(C.J.)— SURVIVALS  IN  CHRISTIANITY.  Cr.  8vo.  6s. 
Wrixon  (Sir  H.  J.)— THE  RELIGION  OF  THE  COMMON 

MAN.      Crown  8vo.      35.  net. 

GUARDIAN. — "A  notable  contribution  to  the  increasing  number  of  books  which 
are  written  not  for  the  expert,  but  for  the  cultivated,  thinking  layman. 

Zwemer  (S.  M.) — Brown  (Dr.  A.  J.) — THE  NEARER  AND 
FARTHER  EAST:  OUTLINE  STUDIES  OF  MOSLEM 
LANDS  AND  OF  SIAM,  BURMA,  AND  KOREA.  By 
SAMUEL  M.  ZWEMER,  F.R.G.S.,  and  ARTHUR  JUDSON  BROWN, 
D.D.  Globe  8vo.  2s.  net.  Sewed,  is.  3d.  net. 

Printed  by  R.  &  R.  CLARK,  LIMITED,  Edinburgh. 
CL.5.8.09. 


(*s 

•  (<••-'. 

i-)c 


BS  Kirkpatrick,  Alexander  F, 
11 40 The  divine  library  of 

.K5  the  Old  Testament  ... 
1909